Which territory had missions established

The missions promised them military protection and a regular, more ample food supply. In some cases the mission also provided protection from exploitation by Spanish soldiers and civilians. On the other hand, because of their seminomadic inclinations, their slow rate of natural increase, epidemics, inadequate military protection, and alternatives offered by neighboring Spaniards, mission towns were maintained only by continual recruitment to counteract steady population decline.

From through five missions which drew their members from mostly weaker groups were established near the head of the San Antonio River. The first was San Antonio de Valero , which dated from the origins of the settlement. In varying degrees, these foundations developed as true missionary-directed indigenous towns, whose material success was evident in their churches, dwellings, granaries, workshops, irrigated fields, ranches and livestock, and a regulated social and religious life.

The area was developed enough that the missions had protection and resources to develop their own stability within a gradually coalescing community. However, the immediate proximity of the town and presidio obliged the Franciscans to engage in a losing battle to maintain strict control over the missionized Indians' relations with their neighbors.

By the later s the permanent Indian residents of the San Antonio missions were speaking Spanish, living as devoted Catholics, and even intermarrying with the local Hispanics. Other Indians, both local and from elsewhere, had become part of the town itself. Two smaller Hispanic settlement complexes in the areas of present-day South and Southwest Texas also recruited among generally weaker Indian groups.

The first of these began along what is now the Mexican side of the middle Rio Grande in —02, when the missions of San Juan Bautista and San Bernardo were founded, together with a military post.

Until adequate agriculture was finally established, the shortage of food obliged the missionaries to allow the Indians to absent themselves for their customary foraging for the greater part of the year. With the exception of Rosario Mission, they had several decades of material prosperity and actually endured, although in a greatly weakened condition, past the Mexican War of Independence , which ended in But they were always confronted with episodes of temporary or permanent abandonment by some or all of the Indians for whom they were established.

These two mission efforts were described in the s as never having succeeded in attracting the Indians to true Christian conversion and loyalty to the Spanish state.

As in other similar cases, the Indians were often described as unwilling to work and given to drunkenness and stealing. These Spanish assessments clearly indicated resistance to assimilation on the part of these groups. Two other mid-century attempts to expand Spanish presence into Central and Southeast Texas through similar mission-fort establishments were also directed mostly to the less powerful Indian groups.

This mission attempt fell victim to a multitude of obstacles: hostile Indians, the opposition of the governor, inadequate military protection and even serious misconduct on the part of the military, the seminomadic inclinations of the groups gathered there, and finally adverse weather. Though never apparently resulting in a missionary-controlled village, Our Lady of Light seemed to have friendly relations with the local Orcoquiza Indians and perhaps even brought about several conversions among them.

When military strategy dictated that the Spanish abandon the area, the Franciscans did so very reluctantly, while the natives pleaded for them to stay. But in this case colonial advisors in Mexico City successfully argued that new territory could be more effectively and economically occupied by promoting Spanish settlements with attached missions, rather than the former strategy of missions protected by forts. Accordingly, a major colonizing project that began there in put primary emphasis on towns, with only secondary attention to the mission efforts.

Franciscans were recruited as missionaries and officially installed as such, and they were simultaneously appointed pastors to the settlements.

Nevertheless, in some places, and most notably in Camargo with jurisdiction extending into Texas , the Franciscans learned to adapt their mission approach to this situation.

As a result several local Indian groups such as the Carrizos and Garzas became Christian and assimilated in varying degrees to Hispanic society. The native groups of the southern Gulf Coast of Texas, known collectively as Karankawas, were somewhat stronger in their economy and defense than their immediate neighbors, and from the beginning they accepted only temporary or seasonal mission life.

This and a strong nativist indigenous leader led to Rosario's temporary abandonment in When the mission was reactivated in late , the Franciscan missionary effort was encountering weakened state support. Acknowledging this fact and by now quite familiar with the Karankawas' independent ways, the experienced friars accepted from the beginning a much looser social organization adapted to the Karankawas' seminomadic customs.

These provided the two important things the mission could no longer guarantee: adequate food and defense through mobility in the face of hostile raids. Refugio Mission employed the same flexible approach. In Rosario was closed, although not officially secularized, when the few remaining Karankawas associated with it were transferred to Refugio Mission as their base.

This alternative missionary approach was credited with converting certain of the Karankawas to at least some Christian ways. In other areas of what is now Texas the Franciscans were forced to accept even greater adaptations to their preferred mission system. Such was the case in the first mission villages to be established within the boundaries of future Texas, those far to the west in the El Paso district. These Indians brought with them a highly developed cultural organization. Just as in their former towns to the north, the local Indian authorities, with the approval of Spanish officials, retained control over the economic and political life of their communities.

In spite of the missionaries' protests, the friars were only granted spiritual jurisdiction. Although this community was officially entrusted to secular pastors from to , the Franciscans claimed that they actually had to do all the work since the pastors stayed in the distant town of El Paso itself.

Living side by side with their Spanish neighbors in these new settlements, the Indian mission communities were open villages like several other missions in what is now Texas , not the walled fortresses often portrayed as the sole mission model. By the nineteenth century the social interchange in these increasingly mixed Indian and Spanish towns resulted in complete Christianization and a great deal of cultural assimilation.

Only the Tiguas of Ysleta retained a distinct ethnic identity, but even they were primarily Spanish-speaking and acculturated in many ways. In the later s members of these groups began engaging on their own terms in a continuing system of migrant labor and military alliance with Spaniards residing in the Conchos River district of Mexico to the south. Through these contacts many La Juntans gained a great deal of familiarity with Christianity.

In some of them invited Franciscans to live among them. Unaccompanied by military or Hispanic settlers, the missionaries had to flee several times in the next few years due to regional revolts.

When missions were reestablished in , again without military guards or settlers, the friars found the people well-behaved but independent. Periodic attacks of Apaches and other tribes again forced the Franciscans and some natives to flee at times. The missionaries finally began to ask for a garrison and Spanish settlers, but to no avail. As a practical response some friars apparently adopted the practice of staying at La Junta only part of the year and spending the rest in the new town of Chihuahua.

Through this unique missionary approach, adapted to a proud semimigrant population and lasting three-quarters of a century, many La Juntans apparently accepted an Indian-controlled process of Christianization. Several nearby tribes pressured by Apache hostilities eventually joined the La Junta settlements and also entered into this process.

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