JOSE SAN @josesec29 - Twitter Profile

@USAS_WW1 @archeohistories Tampoco conoces el genocidio que perpetraron los US tras la independencia de Filipinas del imperio español, donde los US masacrados más de un millón de filipinos.

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JOSE SAN @josesec29

2 months ago

@Michaeldudufudu Anglos like you, maybe it is your nature

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josesec29 retweeted

Roaldcs 🚲 📣

@roaldcs

3 months ago · Salamanca

When people compare the Spanish and British empires, they usually focus on conquest, slavery, extraction or military power. Much less attention is paid to something historically extraordinary: the radically different legal and philosophical traditions they developed regarding conquered peoples and the very practical consequences those ideas produced. England gave the world immense legal traditions: Magna Carta (1215), habeas corpus, jury trials and common law protections against arbitrary royal power. These became foundational for Anglo constitutionalism and later liberal democracy itself. But there was little in the early British imperial tradition directly comparable to the Laws of Burgos (1512), the New Laws (1542) or the intellectual revolution of the School of Salamanca. And pause for a second on those dates. Just twenty and fifty years after Columbus reached the Americas (The Bahamas really). At a time when most European powers had barely begun constructing overseas empires, Spanish theologians, jurists and Crown officials were already debating questions that still sound modern today: - Do indigenous peoples possess natural rights? - Do they have sovereignty and property rights? - Can conquest ever be legitimate? - Can forced labor be morally justified? - Does Christianity erase native ownership or political legitimacy? For the early 1500s, these were astonishingly radical debates. Figures like Francisco de Vitoria, Bartolomé de las Casas and later the Salamanca School argued that indigenous peoples possessed rights under universal natural law regardless of religion or “civilization.” And these ideas produced real world consequences across much of Spanish America. Indigenous communities in Mexico, Guatemala and Peru were not simply exterminated or endlessly pushed westward. Millions remained inside the imperial structure itself. Native towns, communal lands, indigenous courts, indigenous nobility and legal petitions to the “Universal Crown” survived for centuries. Huge parts of Mesoamerica and the Andes remained overwhelmingly indigenous or mestizo. The Spanish world became deeply mixed biologically, culturally and linguistically. Nahuatl, Quechua and dozens of indigenous languages survived into the modern era. Indigenous elites entered colonial administration, commerce and religious life. Intermarriage became massive. None of this erased exploitation, epidemics, forced labor or brutality. Potosí, encomiendas and extraction absolutely existed. But the long term social outcome differed profoundly from much of Anglo North America. In large parts of what became the United States and Canada, expansion evolved far more toward demographic replacement, settler separation and westward displacement. Indigenous societies were progressively pushed out of expanding Anglo settlement zones rather than broadly integrated into a mixed imperial civilization. The Anglo tradition became one of history’s strongest systems for procedural liberty and constitutional government among white settlers. The Spanish tradition produced one of history’s earliest universal moral critiques of empire itself and one of history’s largest processes of civilizational and demographic mestizaje and native natural rights.

roaldcs's tweet photo. When people compare the Spanish and British empires, they usually focus on conquest, slavery, extraction or military power. Much less attention is paid to something historically extraordinary: the radically different legal and philosophical traditions they developed regarding conquered peoples and the very practical consequences those ideas produced.

England gave the world immense legal traditions: Magna Carta (1215), habeas corpus, jury trials and common law protections against arbitrary royal power. These became foundational for Anglo constitutionalism and later liberal democracy itself.

But there was little in the early British imperial tradition directly comparable to the Laws of Burgos (1512), the New Laws (1542) or the intellectual revolution of the School of Salamanca.

And pause for a second on those dates.

Just twenty and fifty years after Columbus reached the Americas (The Bahamas really).

At a time when most European powers had barely begun constructing overseas empires, Spanish theologians, jurists and Crown officials were already debating questions that still sound modern today:

- Do indigenous peoples possess natural rights?
- Do they have sovereignty and property rights?
- Can conquest ever be legitimate?
- Can forced labor be morally justified?
- Does Christianity erase native ownership or political legitimacy?

For the early 1500s, these were astonishingly radical debates.

Figures like Francisco de Vitoria, Bartolomé de las Casas and later the Salamanca School argued that indigenous peoples possessed rights under universal natural law regardless of religion or “civilization.”

And these ideas produced real world consequences across much of Spanish America.

Indigenous communities in Mexico, Guatemala and Peru were not simply exterminated or endlessly pushed westward. Millions remained inside the imperial structure itself. Native towns, communal lands, indigenous courts, indigenous nobility and legal petitions to the “Universal Crown” survived for centuries.

Huge parts of Mesoamerica and the Andes remained overwhelmingly indigenous or mestizo.

The Spanish world became deeply mixed biologically, culturally and linguistically. Nahuatl, Quechua and dozens of indigenous languages survived into the modern era. Indigenous elites entered colonial administration, commerce and religious life. Intermarriage became massive.

None of this erased exploitation, epidemics, forced labor or brutality. Potosí, encomiendas and extraction absolutely existed.

But the long term social outcome differed profoundly from much of Anglo North America.

In large parts of what became the United States and Canada, expansion evolved far more toward demographic replacement, settler separation and westward displacement. Indigenous societies were progressively pushed out of expanding Anglo settlement zones rather than broadly integrated into a mixed imperial civilization.

The Anglo tradition became one of history’s strongest systems for procedural liberty and constitutional government among white settlers.

The Spanish tradition produced one of history’s earliest universal moral critiques of empire itself and one of history’s largest processes of civilizational and demographic mestizaje and native natural rights.

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JOSE SAN @josesec29

5 months ago

@Al3xAvalo5 @Fansdepantallas Yo

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JOSE SAN @josesec29

5 months ago

@juanfmiranda @TablasDigital Si eso es verdad entonces se confirma que USA solo nos ve como sus vasallos y que no tenemos derecho a estar en desacuerdo con ellos o habrá consecuencias. Eso no es una relación entre aliados es sometimiento. Habrá que buscar otros amigos.

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JOSE SAN @josesec29

5 months ago

@rhelmey @shanaka86 They're not your assets, they're ours; the bases are in our country.

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JOSE SAN @josesec29

5 months ago

@AlbertoPansa76 @Frenkie_Woody Falso, el apagón solo duró unas pocas horas. Además es normal que en los inicios de un nuevo sistema se produzcan estos desajustes. Con el tiempo lo agradeceremos.

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JOSE SAN @josesec29

6 months ago

@EuyeniMoreno Mentira

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JOSE SAN @josesec29

6 months ago

@LectorHistoria Jamás verás a un árabe arreando ganado vacuno montado a caballo, su ganado eran las cabras para las cuales no es necesario el caballo ni a un mongol tampoco ya que su ganado son los propios caballos.

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