Professor — Ph.D., University of Wisconsin
Professor; Alice Drysdale Sheffield Professor of History
- E-mail: email@example.com
- Phone: 512-475-7694
- Office: GAR 2.108
- Campus Mail Code: B7000
Jorge Cañizares-Esguerra is the Alice Drysdale Sheffield Professor of History at the University of Texas at Austin. Cañizares-Esguerra got his PhD at the University of Wisconsin at Madison. Before UT, he taught at Illinois State University and SUNNY-Buffalo. He has also been a visiting professor in several universities outside the United States, including the Universidade Federal do Ouro Preto (Mariana- Brazil); the Universidade Etaduale de Campinas (Campinas-Brazil); the Universidad de los Andes (Bogotá-Colombia); the Pontificia Universidad Javeriana (Bogota-Colombia); the FLACSO (Quito-Ecuador);the Universidad de los Andes (Santiago-Chile)
Cañizares-Esguerra has won numerous national fellowships given by the Social Science Research Council, the National Endowment of the Humanities (at the John Carter Brown Library), the Andrew Mellon (at the Huntington Library), the Charles Warren Center of Studies of American History (at Harvard); the Institute for Advanced Study at Princeton; and the Donald D. Harrington Fellows Program (at the University of Texas). In 2010 Canizares-Esguerra was the Andrew Mellon Senior Fellow of the John Carter Brown Library.
Cañizares-Esguerra has received numerous prizes, including the 1999-2001 best article award from the Forum in the History of the Human Sciences of the History of Science Society; the 2001 AHA prize on Atlantic History; the 2001 AHA prize in Latin American and Spanish History; and the 2006-2007 biannual Honorable Mention of the Murdo MacLeod Book Prize of The Latin American and Caribbean Section of the Southern Historical Association. His How to Write the History of the New World was cited among the best books of the year (2001) by The Economist. It also made into the “best book of the year” lists of TLS and the Independent (London).
Cañizares-Esguerra is member of several journal editorial boards, including Atlantic Studies, The Hispanic American Historical Review, the Journal of Early Modern History; Memoria y Sociedad, and Tierra Brasilensis.
He is the author of more than 60 journal articles and book chapters. He has also authored several books: How to Write the History of the New World (Stanford 2001--translated into Spanish and Portuguese); Puritan Conquistadors (Stanford 2006; translated into Spanish); Nature, Empire, and Nation (Stanford 2007); The Atlantic in Global History, 1500-2000 (co-edited, with Erik Seeman), and The Black Urban Atlantic in the Age of the Slave Trade (co-edited with Jim Sidbury and Matt Childs). He is currently writing a book entitled Bible and Empire: The Old Testament in the Spanish Monarchy, from Columbus to the Wars of Independence.
CTI 375 • Bible In Colonial Americas
MWF 900am-1000am GAR 1.126
(also listed as
HIS 363K, LAS 366, R S 366 )
From the moment Columbus first landed in America to the time Spain, Britain, and France lost control of their kingdoms in the New World, the Old Testament shaped the cultures of their empires. The Book of Samuel taught kings, priests, and the people the contested foundations of monarchical authority and popular sovereignty. While priests sought to recapitulate the lives of Aaron, Elijah and Jonah, magistrates aspired to be like Moses and Joshua. Genesis, Exodus, Deuteronomy, Leviticus, and Numbers served out lessons on territorial expansion and colonization and the proper way to design the arks and tabernacles that were local temples. By looking at the history of the Old Testament in these Atlantic empires unusual perspectives emerge: Blacks in late eighteenth century British America created exodus narratives and saw their communities as elect, modern Israels seeking migration to a Promised Land in Sierra Leone; Indians in Peru presented the silver mines of Potosi (and therefore their labor in the mines) as the “pillars” of the temple of Jerusalem and, therefore, of the Spanish Monarchy; Christian Ascetics sought to become African slaves of the Lord as their individual wills made metaphorical and actual use of the instruments of slavery to control the urges of their bodies; nuns set up cities of God and saw themselves as fully enfranchised citizens of republics, Israelite heroines like Deborah, Judith, and Jael, wielding swords against powerful occult enemies.
This seminar exposes students to a variety of perspectives on the central role played by the Old Testament in the construction of colonial cultures in the Americas.
Class will be conducted like an experimental workshop. In class, students will be asked to work individually or in groups and answer questions about assignments. To work students need to bring laptops and be connected on line. Assigned readings and images will posted on blackboard.
Grades will be based on two exams and several small assignments.
CTI 375 • The Bible In Colonial Americas
TTH 930am-1100am GAR 1.126
(also listed as
HIS 363K, R S 366 )
Are you aware that Christopher Columbus wrote a book of prophecies? Yes, Columbus perused the Bible and identified passages that prefigured his own providential mission in the New World. He liked to call attention to the prefigurative symbolism of his own name, for “Colomba” in Latin means dove (Holy Spirit) and “Christopher,” Christum-ferens, carrier of Christ. To see Columbus as a self-serving biblical scholar is jarring but much closer to the truth than to consider him swashbuckling, romantic adventurer.
One set of lectures, for example, will explore the traditions of political philosophy that established Moses, Aaron, and Joshua as models of rulership. Monarchs, popes, and magistrates drew on Genesis, Exodus, Deuteronomy, Leviticus, and Numbers to figure out the proper role of (and balance between) civil and religious authorities as well as to discern policies of territorial expansion and colonization. These sources also became blueprints to design churches and temples as Arks, Tabernacles, and Arks of Noah.
On the same vein, other lectures will discuss the early-modern literature on the Kings of Judah and Israel. The tale of the election of Saul by God, Samuel, and the Israelite, for example, spawned a huge body of commentary on the nature of monarchical power. One tradition (from John Milton to Tom Paine) emphasized God’s opposition to the election of Kings. In the Spanish Monarchy, however, these same texts created among the colonists a discourse that for kings to be legitimate they had to be elected by the “people,” not only God and the Church. Native American intellectuals in Peru, on the other hand, created a powerful critique of colonial rule with these same texts. Hammered out by a vast network of native lords ranging from Lima to Rome, this critique demanded that native nobilities be appointed friars, bishops, and viceroys. The critique cast the Spanish as evil Jews who hated Christ and Christians (the natives). The movement was initiated in the 1700 and culminated in the 1780s with the great uprisings of Tupac Amaru and Tupac Katari in Peru and Bolivia. Same texts, different results.
It should be clear that the Bible hovered over every development in the colonial New World like a ghost. Cities, churches, missions, labor institutions, treatises, and even constitutions were created with the Bible always in mind. This course explores the Biblical roots of the religious and political traditions, architecture and material culture of the various Americas of our forgotten colonial past.
Students will read primary sources, including sections of the Old and New Testaments and Columbus’ Book of Prophecies.
Mid term: 30 %
Final 30 %
1 Reading Report 20 %
2 Reading Report: 20 %