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The Spanish missions in California (Spanish: Misiones españolas en California) formed a series of 21 religious outposts or missions established between 1769 and 1833 in what is now the U.S. state of California. The missions were established by Catholic priests of the Franciscan order to evangelize indigenous peoples backed by the military force of the Spanish Empire. The missions were part of the expansion and settlement of New Spain through the formation of Alta California, expanding the empire into the most northern and western parts of Spanish North America. Civilian settlers and soldiers accompanied missionaries and formed settlements like the Pueblo de Los Ángeles.[2]

Indigenous peoples were forced into settlements called reductions,[3] disrupting their traditional way of life and negatively affecting as many as one thousand villages.[2] European diseases spread in the close quarters of the missions, causing mass death.[4] Abuse, malnourishment, and overworking were common.[5] At least 87,787 baptisms and 63,789 deaths occurred.[6] Indigenous peoples often resisted and rejected conversion to Christianity.[7] Some fled the missions while others formed rebellions.[7] Missionaries recorded frustrations with getting indigenous people to internalize Catholic scripture and practice.[7] Indigenous girls were taken away from their parents and housed at monjeríos.[8] The missions' role in destroying Indigenous culture has been described as cultural genocide.[5]

By 1810, Spain's king had been imprisoned by the French, and financing for military payroll and missions in California ceased.[9] In 1821, Mexico achieved independence from Spain, yet did not send a governor to California until 1824. The missions maintained authority over indigenous peoples and land holdings until the 1830s. At the peak of their influence in 1832, the coastal mission system controlled approximately one-sixth of Alta California.[10] The First Mexican Republic secularized the missions with the Mexican secularization act of 1833, which emancipated indigenous peoples from the missions. Mission lands were largely given to settlers and soldiers, along with a minority of indigenous people.[7]

The surviving mission buildings are the state of California's oldest structures and most-visited historic monuments, many of which were restored after falling into near disrepair in the early 20th century. They have become a symbol of California, appearing in many movies and television shows, and are an inspiration for Mission Revival architecture. Concerns have been raised by historians and Indigenous peoples of California about the way the mission period in California is taught in educational institutions and memorialized.[8] The oldest European settlements of California were formed around or near Spanish missions, including the four largest: Los Angeles, San Diego, San Jose, and San Francisco. Santa Barbara, and Santa Cruz were also formed near missions, and the historical imprint reached as far north as Sonoma in what became the wine country.

Alta California mission planning, structure and culture

Coastal mission chain, planning and overview

Prior to 1754, grants of mission lands were made directly by the Spanish Crown. But, given the remote locations and the inherent difficulties in communicating with the territorial governments, he delegated authority to make grants to the viceroys of New Spain.[11] During the reign of King Charles III, they granted lands to allow establishing the Alta California missions. They were motivated in part by presence of Russian fur traders along the California coast in the mid 1700s.[12]

The missions were to be interconnected by an overland route which later became known as the Camino Real. The detailed planning and direction of the missions was to be carried out by Friar Junípero Serra, O.F.M. (who, in 1767, along with his fellow priests, had taken control over a group of missions in Baja California Peninsula previously administered by the Jesuits). After Serra's death, Rev. Fermín Francisco de Lasuén established nine more mission sites, from 1786 through 1798; others established the last three compounds, along with at least five asistencias (mission assistance outposts).[13]

Shelved plans for additional mission chains

Work on the coastal mission chain was concluded in 1823, completed after Serra's death in 1784. Plans to build a twenty-second mission in Santa Rosa in 1827 were canceled.[notes 1][citation needed]

The Rev. Pedro Estévan Tápis proposed establishing a mission on one of the Channel Islands in the Pacific Ocean off San Pedro Harbor in 1784, with either Santa Catalina or Santa Cruz (known as Limú to the Tongva residents) being the most likely locations, the reasoning being that an offshore mission might have attracted potential people to convert who were not living on the mainland, and could have been an effective measure to restrict smuggling operations.[14] Governor José Joaquín de Arrillaga approved the plan the following year; however, an outbreak of sarampión (measles) killing some 200 Tongva people coupled with a scarcity of land for agriculture and potable water left the success of such a venture in doubt, so no effort to found an island mission was ever made.[citation needed]

In September 1821, the Rev. Mariano Payeras, "Comisario Prefecto" of the California missions, visited Cañada de Santa Ysabel east of Mission San Diego de Alcalá as part of a plan to establish an entire chain of inland missions. The Santa Ysabel Asistencia had been founded in 1818 as a "mother" mission. However, the plan's expansion never came to fruition.[citation needed]

Mission sites, selection and layout

Main article: Architecture of the California missions

Mission San Luis Rey de Francia, circa 1910. This mission is architecturally distinctive because of the strong Moorish lines exhibited.

The Missionaries as They Came and Went. Franciscans of the California missions donned gray habits, in contrast to the brown that is typically worn today.[15]

In addition to the presidio (royal fort) and pueblo (town), the misión was one of the three major agencies employed by the Spanish sovereign to extend its borders and consolidate its colonial territories. Asistencias ("satellite" or "sub" missions, sometimes referred to as "contributing chapels") were small-scale missions that regularly conducted Mass on days of obligation but lacked a resident priest;[16] as with the missions, these settlements were typically established in areas with high concentrations of potential native converts.[17] The Spanish Californians had never strayed from the coast when establishing their settlements; Mission Nuestra Señora de la Soledad was located farthest inland, being only some thirty miles (48 kilometers) from the shore.[18] Each frontier station was forced to be self-supporting, as existing means of supply were inadequate to maintain a colony of any size. California was months away from the nearest base in colonized Mexico, and the cargo ships of the day were too small to carry more than a few months' rations in their holds. To sustain a mission, the padres required converted Native Americans, called neophytes, to cultivate crops and tend livestock in the volume needed to support a fair-sized establishment. The scarcity of imported materials, together with a lack of skilled laborers, compelled the missionaries to employ simple building materials and methods in the construction of mission structures.

A drawing of Mission San Carlos Borromeo de Carmelo prepared by Captain George Vancouver depicts the grounds as they appeared in November 1792. From A Voyage of Discovery to the North Pacific Ocean and Round the World.

Although the missions were considered temporary ventures by the Spanish hierarchy, the development of an individual settlement was not simply a matter of "priestly whim." The founding of a mission followed longstanding rules and procedures; the paperwork involved required months, sometimes years of correspondence, and demanded the attention of virtually every level of the bureaucracy. Once empowered to erect a mission in a given area, the men assigned to it chose a specific site that featured a good water supply, plenty of wood for fires and building materials, and ample fields for grazing herds and raising crops. The padres blessed the site, and with the aid of their military escort fashioned temporary shelters out of tree limbs or driven stakes, roofed with thatch or reeds (cañas). It was these simple huts that ultimately gave way to the stone and adobe buildings that exist to the present.

The first priority when beginning a settlement was the location and construction of the church (iglesia). The majority of mission sanctuaries were oriented on a roughly east–west axis to take the best advantage of the sun's position for interior illumination; the exact alignment depended on the geographic features of the particular site. Once the spot for the church had been selected, its position was marked and the remainder of the mission complex was laid out. The workshops, kitchens, living quarters, storerooms, and other ancillary chambers were usually grouped in the form of a quadrangle, inside which religious celebrations and other festive events often took place. The cuadrángulo was rarely a perfect square because the missionaries had no surveying instruments at their disposal and simply measured off all dimensions by foot. Some fanciful accounts regarding the construction of the missions claimed that tunnels were incorporated in the design, to be used as a means of emergency egress in the event of attack; however, no historical evidence (written or physical) has ever been uncovered to support these assertions.[19][notes 2]

Franciscans and native conscription

An illustration depicts the death of the Rev. Luís Jayme by angry locals at Mission San Diego de Alcalá, November 4, 1775.[20] The independence uprising was the first of a dozen similar incidents that took place in Alta California during the Mission Period; however, most rebellions tended to be localized and short-lived due to the Spaniards' superior weaponry (native resistance more often took the form of non-cooperation (in forced labor), return to their homelands (desertion of forced relocation), and raids on mission livestock).[21][22][notes 3][23][notes 4]

The Alta California missions, known as reductions (reducciones) or congregations (congregaciones), were settlements founded by the Spanish colonizers of the New World with the purpose of totally assimilating indigenous populations into European culture and the Catholic religion. It was a doctrine established in 1531, which based the Spanish state's right over the land and persons of the Indies on the Papal charge to evangelize them. It was employed wherever the indigenous populations were not already concentrated in native pueblos. Indians were congregated around the mission proper through forced resettlement, in which the Spanish "reduced" them from what they perceived to be a free "undisciplined'" state with the ambition of converting them into "civilized" members of colonial society.[24] The civilized and disciplined culture of the natives, developed over 8,000 years, was not considered. A total of 146 Friars Minor, mostly Spaniards by birth, were ordained as priests and served in California between 1769 and 1845. Sixty-seven missionaries died at their posts (two as martyrs: Padres Luis Jayme and Andrés Quintana), while the remainder returned to Europe due to illness, or upon completing their ten-year service commitment.[25] As the rules of the Franciscan Order forbade friars to live alone, two missionaries were assigned to each settlement, sequestered in the mission's convento.[26] To these the governor assigned a guard of five or six soldiers under the command of a corporal, who generally acted as steward of the mission's temporal affairs, subject to the priests' direction.[27]

Indians were initially attracted into the mission compounds by gifts of food, colored beads, bits of bright cloth, and trinkets. Once a Native American "gentile" was baptized, they were labeled a neophyte, or new believer. This happened only after a brief period during which the initiates were instructed in the most basic aspects of the Catholic faith. But, while many natives were lured to join the missions out of curiosity and sincere desire to participate and engage in trade, many found themselves trapped once they were baptized.[28] On the other hand, Indians staffed the militias at each mission[29] and had a role in mission governance.

Georg von Langsdorff, an early visitor to California, sketched a group of Costeño dancers at Mission San José in 1806. "The hair of these people is very coarse, thick, and stands erect; in some it is powdered with down feathers," Langsdorff noted. "Their bodies are fantastically painted with charcoal dust, red clay, and chalk. The foremost dancer is ornamented all over with down feathers, which gives him a monkey-like appearance; the hindermost has had the whimsical idea of painting his body to imitate the uniform of a Spanish soldier, with his boots, stockings, breeches, and upper garments."[30]

To the padres, a baptized Indian person was no longer free to move about the country, but had to labor and worship at the mission under the strict observance of the priests and overseers, who herded them to daily masses and labors. If an Indian did not report for their duties for a period of a few days, they were searched for, and if it was discovered that they had left without permission, they were considered runaways. Large-scale military expeditions were organized to round up the escaped neophytes. Sometimes, the Franciscans allowed neophytes to escape the missions, or they would allow them to visit their home village. However, the Franciscans would only allow this so that they could secretly follow the neophytes. Upon arriving to the village and capturing the runaways, they would take back Indians to the missions, sometimes as many as 200 to 300 Indians.[31]

On one occasion," writes Hugo Reid, "they went as far as the present Rancho del Chino, where they tied and whipped every man, woman and child in the lodge, and drove part of them back.... On the road they did the same with those of the lodge at San Jose. On arriving home the men were instructed to throw their bows and arrows at the feet of the priest, and make due submission. The infants were then baptized, as were also all children under eight years of age; the former were left with their mothers, but the latter kept apart from all communication with their parents. The consequence was, first, the women consented to the rite and received it, for the love they bore their children; and finally the males gave way for the purpose of enjoying once more the society of wife and family. Marriage was then performed, and so this contaminated race, in their own sight and that of their kindred, became followers of Christ.[28]

A total of 20,355 natives were "attached" to the California missions in 1806 (the highest figure recorded during the Mission Period); under Mexican rule the number rose to 21,066 (in 1824, the record year during the entire era of the Franciscan missions).[32][notes 5] During the entire period of Mission rule, from 1769 to 1834, the Franciscans baptized 53,600 adult Indians and buried 37,000. Dr. Cook estimates that 15,250 or 45% of the population decrease was caused by disease. Two epidemics of measles, one in 1806 and the other in 1828, caused many deaths. The mortality rates were so high that the missions were constantly dependent upon new conversions.[28]

Young native women were required to reside in the monjerío (or "nunnery") under the supervision of a trusted Indian matron who bore the responsibility for their welfare and education. Women only left the convent after they had been "won" by an Indian suitor and were deemed ready for marriage. Following Spanish custom, courtship took place on either side of a barred window. After the marriage ceremony the woman moved out of the mission compound and into one of the family huts.[33] These "nunneries" were considered a necessity by the priests, who felt the women needed to be protected from the men, both Indian and de razón ("instructed men", i.e. Europeans). The cramped and unsanitary conditions the girls lived in contributed to the fast spread of disease and population decline. So many died at times that many of the Indian residents of the missions urged the priests to raid new villages to supply them with more women.[6]

Death rate at the missions

As of December 31, 1832 (the peak of the mission system's development) the mission padres had performed a combined total of 87,787 baptisms and 24,529 marriages, and recorded 63,789 deaths.[6] The death rate at the missions, particularly of children, was very high and the majority of children baptized did not survive childhood.[34][35] At Mission San Gabriel, for instance, three of four children died before reaching the age of two.[36]

The high rate of death at the missions have been attributed to several factors, including disease, torture, overworking, malnourishment, and cultural genocide.[5] Forcing native people into close quarters at the missions spread disease quickly. While being kept at the missions, native people were transitioned to a Spanish diet that left them more unable to ward off diseases, the most common being dysentery, fevers with unknown causes, and venereal disease.[4]

The death rate has been compared to that of other atrocities. American author and lawyer Carey McWilliams argued that "the Franciscan padres eliminated Indians with the effectiveness of Nazis operating concentration camps."[37] At least 90,000 Indigenous peoples were kept in well-guarded mission compounds throughout the state as de facto slaves.[39] The policy of the Franciscans was to keep them constantly occupied. Bells were vitally important to daily life at any mission. The bells were rung at mealtimes, to call the Mission residents to work and to religious services, during births and funerals, to signal the approach of a ship or returning missionary, and at other times; novices were instructed in the intricate rituals associated with the ringing the mission bells. The daily routine began with sunrise Mass and morning prayers, followed by instruction of the natives in the teachings of the Roman Catholic faith. After a breakfast of atole, the able-bodied men and women were assigned their tasks for the day. The women were committed to dressmaking, knitting, weaving, embroidering, laundering, and cooking, while some of the stronger girls ground flour or carried adobe bricks (weighing 55 lb, or 25 kg each) to the men engaged in building. The men worked a variety of jobs, having learned from the missionaries how to plow, sow, irrigate, cultivate, reap, thresh, and glean. They were taught to build adobe houses, tan leather hides, shear sheep, weave rugs and clothing from wool, make ropes, soap, paint, and other useful duties.[citation needed]

"Ya Viene El Alba" ("The Dawn Already Comes"), typical of the hymns sung at the missions.[40]

The work day was six hours, interrupted by dinner (lunch) around 11:00 a.m. and a two-hour siesta, and ended with evening prayers and the rosary, supper, and social activities. About 90 days out of each year were designated as religious or civil holidays, free from manual labor. The labor organization of the missions resembled a slave plantation in many respects.[41][notes 6] Foreigners who visited the missions remarked at how the priests' control over the Indians appeared excessive, but necessary given the white men's isolation and numeric disadvantage.[42][notes 7] Subsequently, the Missions operated under strict and harsh conditions; A 'light' punishment would've been considered 25 lashings (azotes).[43] Indians were not paid wages as they were not considered free laborers and, as a result, the missions were able to profit from the goods produced by the Mission Indians to the detriment of the other Spanish and Mexican settlers of the time who could not compete economically with the advantage of the mission system.[44]

The Franciscans began to send neophytes to work as servants of Spanish soldiers in the presidios. Each presidio was provided with land, el rancho del rey, which served as a pasture for the presidio livestock and as a source of food for the soldiers. Theoretically the soldiers were supposed to work on this land themselves but within a few years the neophytes were doing all the work on the presidio farm and, in addition, were serving domestics for the soldiers. While the fiction prevailed that neophytes were to receive wages for their work, no attempt was made to collect the wages for these services after 1790. It is recorded that the neophytes performed the work "under unmitigated compulsion."[28]

In recent years, much debate has arisen about the priests' treatment of the Indians during the Mission period, and many believe that the California mission system is directly responsible for the decline of the native cultures.[42][notes 8] From the perspective of the Spanish priest, their efforts were a well-meaning attempt to improve the lives of the heathen natives.[45][notes 9][46][notes 10]

The missionaries of California were by-and-large well-meaning, devoted men...[whose] attitudes toward the Indians ranged from genuine (if paternalistic) affection to wrathful disgust. They were ill-equipped—nor did most truly desire—to understand complex and radically different Native American customs. Using European standards, they condemned the Indians for living in a "wilderness," for worshipping false gods or no God at all, and for having no written laws, standing armies, forts, or churches.[47]

Franciscan violence against the native population

The Franciscan arrival to Alta California came with a wave of torture, rape, and murder towards the native population of California.[citation needed] Native Californians, attracted to the Missions by the promise of food and gifts,[citation needed] were forcibly prevented from leaving. Any who attempted to escape was usually given a severe beating and put in shackles. Any form of Native rebellion was met with force due to numerical disadvantage facing the Franciscans.[48]

When Native Women attempted to abort their unborn children – which they had conceived as a byproduct of rape, the Friars would have them beaten, chained in iron, shaved, and stipulated to stand in-front of the altar each mass with a decorated wooden newborn.[48]

This trend of violence was due to the Franciscans' desire for a greater Hispanicized population in Alta California, both for protection against a foreign invasion and for a labor force to benefit the Spanish Empire. As a result a higher emphasis of Native reproduction was a duty taken on by the Spanish Fransicans. Tejana born feminist historian Antonia Castañeda wrote about the treatment that would occur in Mission Santa Cruz:[49]

Father Olbes at Mission Santa Cruz ordered an infertile couple to have sexual intercourse in his presence because he did not believe they could not have children. The couple refused, but Olbes forcibly inspected the man's penis to learn 'whether or not it was in good order' and tried to inspect the woman's genitalia. She refused, fought with him, and tried to bite him. Olbes ordered that she be tied by the hands, and given fifty lashes, shackled, and locked up in the monjerío (women's dormitory). He then had a monigote made and commanded that she "treat the doll as though it were a child and carry it in the presence of everyone for nine days." While the woman was beaten and her sexuality demeaned, the husband, who had been intimate with another woman, was ridiculed and humiliated. A set of cow horns was tied to his head with leather thongs, thereby converting him into a cuckold, and he was herded to daily Mass in cow horns and fetters.

Franciscan Priests would also forbid any form of native culture in the Mission system. This would include but not be limited to, songs, dances, and ceremonies. They objectified the destruction of any form of morality, ideology or personality that characterized the Native life. Women, in particular, would face a higher degree of punishment. Those who did not comply with the Missions demands would be labeled a witch, dehumanizing them for further violence.[citation needed]

University of Chicago Professor Ramon Guttiriez wrote:[49]: 701

One can interpret the whole history of the persecution of Indian women as witches ... as a struggle over [these] competing ways of defining the body and of regulating procreation as the church endeavored to constrain the expression of desire within boundaries that clerics defined proper and acceptable.

Mission industries

A view of the Catalan forges at Mission San Juan Capistrano, the oldest existing facilities (circa 1790s) of their kind in the State of California. The sign at the lower right-hand corner proclaims the site as being "...part of Orange County's first industrial complex."

The goal of the missions was, above all, to become self-sufficient in relatively short order. Farming, therefore, was the most important industry of any mission. Barley, maize, and wheat were among the most common crops grown. Cereal grains were dried and ground by stone into flour. Even today, California is well known for the abundance and many varieties of fruit trees that are cultivated throughout the state. The only fruits indigenous to the region, however, consisted of wild berries or grew on small bushes. Spanish missionaries brought fruit seeds over from Europe, many of which had been introduced from Asia following earlier expeditions to the continent; orange, grape, apple, peach, pear, and fig seeds were among the most prolific of the imports. Grapes were also grown and fermented into wine for sacramental use and again, for trading. The specific variety, called the Criolla or Mission grape, was first planted at Mission San Juan Capistrano in 1779; in 1783, the first wine produced in Alta California emerged from the mission's winery. Ranching also became an important mission industry as cattle and sheep herds were raised.[citation needed]

Mission San Gabriel Arcángel unknowingly witnessed the origin of the California citrus industry with the planting of the region's first significant orchard in 1804, though the commercial potential of citrus was not realized until 1841.[50] Olives (first cultivated at Mission San Diego de Alcalá) were grown, cured, and pressed under large stone wheels to extract their oil, both for use at the mission and to trade for other goods. The Rev. Serra set aside a portion of the Mission Carmel gardens in 1774 for tobacco plants, a practice that soon spread throughout the mission system.[51][notes 11]

It was also the missions' responsibility to provide the Spanish forts, or presidios, with the necessary foodstuffs, and manufactured goods to sustain operations. It was a constant point of contention between missionaries and the soldiers as to how many fanegas[52] of barley, or how many shirts or blankets the mission had to provide the garrisons on any given year. At times these requirements were hard to meet, especially during years of drought, or when the much anticipated shipments from the port of San Blas failed to arrive. The Spaniards kept meticulous records of mission activities, and each year reports submitted to the Father-Presidente summarizing both the material and spiritual status at each of the settlements.[citation needed]

Natives utilize a primitive plow to prepare a field for planting near Mission San Diego de Alcalá.

Livestock was raised, not only for the purpose of obtaining meat, but also for wool, leather, and tallow, and for cultivating the land. In 1832, at the height of their prosperity, the missions collectively owned:[53]

151,180 head of cattle;

137,969 sheep;

14,522 horses;

1,575 mules or burros;

1,711 goats; and

1,164 swine.

All these grazing animals were originally brought up from Mexico. A great many Indians were required to guard the herds and flocks on the mission ranches, which created the need for "...a class of horsemen scarcely surpassed anywhere."[27] These animals multiplied beyond the settler's expectations, often overrunning pastures and extending well-beyond the domains of the missions. The giant herds of horses and cows took well to the climate and the extensive pastures of the Coastal California region, but at a heavy price for the California Native American people. The uncontrolled spread of these new herds, and associated invasive exotic plant species, quickly exhausted the native plants in the grasslands,[54] and the chaparral and woodlands that the Indians depended on for their seed, foliage, and bulb harvests. The grazing-overgrazing problems were also recognized by the Spaniards, who periodically had extermination parties cull and kill thousands of excess livestock, when herd populations grew beyond their control or the land's capacity. Years with a severe drought did this also.[citation needed]

Mission kitchens and bakeries prepared and served thousands of meals each day. Candles, soap, grease, and ointments were all made from tallow (rendered animal fat) in large vats located just outside the west wing. Also situated in this general area were vats for dyeing wool and tanning leather, and primitive looms for weaving. Large bodegas (warehouses) provided long-term storage for preserved foodstuffs and other treated materials.[citation needed]

Mission Santa Barbara's lavandería was constructed by Chumash neophytes around 1806.

Each mission had to fabricate virtually all of its construction materials from local materials. Workers in the carpintería (carpentry shop) used crude methods to shape beams, lintels, and other structural elements; more skilled artisans carved doors, furniture, and wooden implements. For certain applications bricks (ladrillos) were fired in ovens (kilns) to strengthen them and make them more resistant to the elements; when tejas (roof tiles) eventually replaced the conventional jacal roofing (densely packed reeds) they were placed in the kilns to harden them as well. Glazed ceramic pots, dishes, and canisters were also made in mission kilns.[citation needed]

Prior to the establishment of the missions, the native peoples knew only how to utilize bone, seashells, stone, and wood for building, tool making, weapons, and so forth. The missionaries established manual training in European skills and methods; in agriculture, mechanical arts, and the raising and care of livestock. Everything consumed and otherwise utilized by the natives was produced at the missions under the supervision of the padres; thus, the neophytes not only supported themselves, but after 1811 sustained the entire military and civil government of California.[55] The foundry at Mission San Juan Capistrano was the first to introduce the Indians to the Iron Age. The blacksmith used the mission's forges (California's first) to smelt and fashion iron into everything from basic tools and hardware (such as nails) to crosses, gates, hinges, even cannon for mission defense. Iron in particular was a commodity that the mission acquired solely through trade, as the missionaries had neither the know-how nor technology to mine and process metal ores.[citation needed]

No study of the missions is complete without mention of their extensive water supply systems. Stone zanjas (aqueducts, sometimes spanning miles, brought fresh water from a nearby river or spring to the mission site. Open or covered lined ditches and/or baked clay pipes, joined together with lime mortar or bitumen, gravity-fed the water into large cisterns and fountains, and emptied into waterways where the force of the water was used to turn grinding wheels and other simple machinery, or dispensed for use in cleaning. Water used for drinking and cooking was allowed to trickle through alternate layers of sand and charcoal to remove the impurities. One of the best-preserved mission water systems is at Mission Santa Barbara.[56]

History

Beginning in 1492 with the voyages of Christopher Columbus, the Kingdom of Spain sought to establish missions to convert indigenous people in Nueva España (New Spain), which consisted of the Caribbean, Mexico, and most of what is now the Southwestern United States) to Catholicism. This would facilitate colonization of these lands awarded to Spain by the Catholic Church, including that region later known as Alta California.[notes 12][notes 13][57][notes 14]

Early Spanish exploration

Only 48 years after Columbus discovered the Americas for Europe, Francisco Vázquez de Coronado set out from Compostela, New Spain on February 23, 1540, at the head of a large expedition. Accompanied by 400 European men-at-arms (mostly Spaniards), 1,300 to 2,000 Mexican Indian allies, several Indian and African slaves, and four Franciscan friars, he traveled from Mexico through parts of the southwestern United States to present-day Kansas between 1540 and 1542.[58][59] Two years later on 27 June 1542, Juan Rodriguez Cabrillo set out from Navidad, Mexico and sailed up the coast of Baja California and into the region of Alta California.[60]

Secret English claims

Unknown to Spain, Sir Francis Drake, an English privateer who raided Spanish treasure ships and colonial settlements, claimed the Alta California region as Nova Albion for the English Crown in 1579, a full generation before the first English landing in Jamestown in 1607. During his circumnavigation of the world, Drake anchored in a harbor just north of present-day San Francisco, California, establishing friendly relations with the Coastal Miwok and claiming the territory for Queen Elizabeth I. However, Drake sailed back to England and England (and later Britain) never pressed for any sort of claim regarding the region.[61][62][63][64]

Russian exploration

However, it was not until 1741 that the Spanish monarchy of King Philip V was stimulated to consider how to protect his claims to Alta California. Philip was spurred on when the territorial ambitions of the Russian Empire were expressed in the Vitus Bering expedition along the western coast on the North American continent.[65][66][notes 15][67][notes 16]

Spanish expansion

California represents the "high-water mark" of Spanish expansion in North America as the last and northernmost colony on the continent.[68] The mission system arose in part from the need to control Spain's ever-expanding holdings in the New World. Realizing that the colonies required a literate population base that the mother country could not supply, the Spanish government (with the cooperation of the Church) established a network of missions to convert the indigenous population to Christianity. They aimed to make converts and tax-paying citizens of those they conquered.[46][notes 17] To make them into Spanish citizens and productive inhabitants, the Spanish government and the Church required the indigenous people to learn Spanish language and vocational skills along with Christian teachings.[69]

Estimates for the pre-contact indigenous population in California are based on a number of different sources and vary substantially, from as few as 133,000,[70] to 225,000,[71] to as many as 705,000 representating more than 100 separate tribes or nations.[72][73][notes 18][notes 19]

On January 29, 1767, Spain's King Charles III ordered the new governor Gaspar de Portolá to forcibly expel the Jesuits, who operated under the authority of the Pope and had established a chain of fifteen missions on the Baja California Peninsula.[74][notes 20] Visitador General José de Gálvez engaged the Franciscans, under the leadership of Friar Junípero Serra, to take charge of those outposts on March 12, 1768.[75] The padres closed or consolidated several of the existing settlements, and also founded Misión San Fernando Rey de España de Velicatá (the only Franciscan mission in all of Baja California) and the nearby Visita de la Presentación in 1769. This plan, however, changed within a few months after Gálvez received the following orders: "Occupy and fortify San Diego and Monterey for God and the King of Spain."[76] The Church ordered the priests of the Dominican Order to take charge of the Baja California missions so the Franciscans could concentrate on founding new missions in Alta California.

Mission period (1769–1833)

The first recorded baptisms in Alta California were performed in "The Canyon of the Little Christians."[77]

On July 14, 1769, Gálvez sent the Portolá expedition out from Loreto to explore lands to the north. Leader Gaspar de Portolá was accompanied by a group of Franciscans led by Junípero Serra. Serra's plan was to extend the string of missions north from the Baja California peninsula, connected by an established road and spaced a day's travel apart. The first Alta California mission and presidio were founded at San Diego, the second at Monterey.[78]

En route to Monterey, the Rev. Francisco Gómez and the Rev. Juan Crespí came across a Native settlement wherein two young girls were dying: one, a baby, said to be "dying at its mother's breast," the other a small girl suffering of burns. On July 22, Gómez baptized the baby, naming her Maria Magdalena, while Crespí baptized the older child, naming her Margarita. These were the first recorded baptisms in Alta California.[79] Crespi dubbed the spot Los Cristianos.[77][notes 21] The group continued northward but missed Monterey Harbor and returned to San Diego on January 24, 1770. Near the end of 1769 the Portolá expedition had reached its most northerly point at present-day San Francisco. In following years, the Spanish Crown sent a number of follow-up expeditions to explore more of Alta California.

Spain also settled the California region with a number of African and mulatto Catholics, including at least ten of the recently re-discovered Los Pobladores, the founders of Los Angeles in 1781.[80]

Captain Fernando Rivera y Moncada violated ecclesiastical asylum at Mission San Diego de Alcalá on March 26, 1776, when he forcibly removed a 'neophyte' in direct defiance of the padres. Missionary Pedro Font later described the scene: "...Rivera entered the chapel with drawn sword...con la espada desnuda en la mano." Rivera y Moncada was subsequently excommunicated from the Catholic Church for his actions.[81]

Organization

The original intent was for each mission to be turned over to a secular clergy and all the common mission lands distributed amongst the native population within ten years after its founding. This policy was based upon Spain's experience with the more advanced tribes in Mexico, Central America, and Peru.[82]

In time, it became apparent to the Rev. Serra and his associates that the natives on the northern frontier in Alta California required a much longer period of acclimatization.[27] None of the California missions ever attained complete self-sufficiency, and required continued (albeit modest) financial support from mother Spain.[83]

Financial support

Mission development was financed out of El Fondo Piadoso de las Californias (The Pious Fund of the Californias to enable the missionaries to propagate the Catholic faith in the area then known as California. The fund originated in 1697 and consisted of voluntary donations from individuals and religious bodies in Mexico to members of the Society of Jesus.[84]

With the onset of the Mexican War of Independence in 1810, support from the Pious Fund largely disappeared. Missions and converts were left on their own.[85]

Indigenous labor

In 1800, native labor conprised the backbone of the colonial economy. Possibly "the worst epidemic of the Spanish Era in California" occurred between March and May of 1806 when a measles epidemic and related complications killed one-quarter of the mission native population in the San Francisco Bay Area.[86]

In 1811, the Spanish Viceroy in Mexico sent an interrogatorio (questionnaire) to all of the missions in Alta California regarding the customs, disposition, and condition of the Mission Indians.[87] The replies varied greatly in the length, spirit, and even the value of the information provided. They were collected and prefaced by the Father-Presidente with a short general statement or abstract; the compilation was thereupon forwarded to the viceregal government.[88][notes 22] The contemporary nature of the responses, no matter how incomplete or biased some may be, are nonetheless of considerable value to modern ethnologists.

Pablo Tac, who lived at Mission San Luis Rey in the 1820s and 1830s, penned this drawing depicting two young men wearing skirts of twine and feathers with feather decorations on their heads, rattles in their hands, and (perhaps) painted decorations on their bodies.[89]

Russian settlements

Russian colonization of the Americas extended as far south as present-day Graton, Point Arena, and Tomales Bay. Chernyk, the farming community near Graton, was about 30 miles (48 km) from present-day Sonoma, California. It had a barracks, agricultural buildings, fields of grain and vegetables, an orchard and a vineyard.[90] Their primary location was at Fort Ross (krepost' rus), an agricultural, scientific, and fur trading settlement located on the coast.[91] When they exterminated the sea otter and seal populations, they failed in the ambition to supply Russia’s Alaskan settlements from California and left the area.[90]

Pirate attacks

In November and December 1818, several of the missions were attacked by Hipólito Bouchard, "California's only pirate."[notes 23] A French privateer sailing under the flag of Argentina, Pirata Buchar (as Bouchard was known to the locals) worked his way down the California coast, conducting raids on the installations at Monterey, Santa Barbara, and San Juan Capistrano, with limited success.[92] Upon hearing of the attacks, many mission priests (along with a few government officials) sought refuge at Mission Nuestra Señora de la Soledad, the mission chain's most isolated outpost. Ironically, Mission Santa Cruz (though ultimately ignored by the marauders) was ignominiously sacked and vandalized by local residents who were entrusted with securing the church's valuables.[93]

Expansion stopped

By 1819, Spain decided to limit its "reach" in the New World to Northern California due to the costs involved in sustaining these remote outposts; the northernmost settlement therefore is Mission San Francisco Solano, founded in Sonoma in 1823.[94][notes 24]

An attempt to found a twenty-second mission in Santa Rosa in 1827 was aborted.[94][notes 25][notes 26][95][notes 27] In 1833, the final group of missionaries arrived in Alta California. These were Mexican-born (rather than Spaniards), and had been trained at the Apostolic College of Our Lady of Guadalupe in Zacatecas. Among these friars was Francisco García Diego y Moreno, who would become the first bishop of the Diocese of Both Californias. These friars would bear the brunt of the changes brought on by secularization and the U.S. occupation, and many would be marked by allegations of corruption.[96]

Chumash revolt

The Chumash people revolted against the Spanish presence in 1824. The Chumash planned a coordinated rebellion at three missions. Due to an incident with a soldier at Mission Santa Inés, the rebellion began on Saturday, February 21. The Chumash withdrew from Mission Santa Inés upon the arrival of military reinforcements, then attacked Mission La Purisima from inside, forced the garrison to surrender, and allowed the garrison, their families, and the mission priest to depart for Santa Inés. The next day, the Chumash of Mission Santa Barbara captured the mission from within without bloodshed, repelled a military attack on the mission, and then retreated from the mission to the hills. The Chumash continued to occupy Mission La Purisima until a Mexican military unit attacked people on March 16 and forced them to surrender. Two military expeditions were sent after the Chumash in the hills; the first did not find them and the second negotiated with the Chumash and convinced a majority to return to the missions by June 28.[97]

Secularization

Further information: Mexican secularization act of 1833

As the Mexican republic matured, calls for the secularization ("disestablishment") of the missions increased.[98][notes 28]

José María de Echeandía, the first native Mexican elected Governor of Alta California issued a "Proclamation of Emancipation" (or "Prevenciónes de Emancipacion") on July 25, 1826.[99] All Indians within the military districts of San Diego, Santa Barbara, and Monterey who were found qualified were freed from missionary rule and made eligible to become Mexican citizens. Those who wished to remain under mission tutelage were exempted from most forms of corporal punishment.[100][101][notes 29] By 1830, even the neophyte populations themselves appeared confident in their own abilities to operate the mission ranches and farms independently; the padres, however, doubted the capabilities of their charges in this regard.[102]

Accelerating immigration, both Mexican and foreign, increased pressure on the Alta California government to seize the mission properties and dispossess the natives in accordance with Echeandía's directive.[103][notes 30] Despite the fact that Echeandía's emancipation plan was met with little encouragement from the novices who populated the southern missions, he was nonetheless determined to test the scheme on a large scale at Mission San Juan Capistrano. To that end, he appointed a number of comisionados (commissioners) to oversee the emancipation of the Indians.[104] The Mexican government passed legislation on December 20, 1827 that mandated the expulsion of all Spaniards younger than sixty years of age from Mexican territories; Governor Echeandía nevertheless intervened on behalf of some of the missionaries to prevent their deportation once the law took effect in California.[105]

Upon arriving in Monterey, California in April 1832,[106][107] Thomas O. Larkin found the economics of land and commerce were controlled by the Spanish missions, presidios, pueblos, and a few ranchos.[108]

The lands of each mission joined those of other missions on either side, so that all were connected, or, in other words, the missionaries occupied all the land along the coast, except the presidios, the three pueblos and their lands, and a few ranchos which were held by virtue of grants from the King of Spain.... The missionaries objected to any settlements in the country but the missions; the presidios they regarded as a necessary evil.

Governor José Figueroa (who took office in 1833) initially attempted to keep the mission system intact, but the Mexican Congress passed An Act for the Secularization of the Missions of California on August 17, 1833 when liberal Valentín Gómez Farías was in office.[109][notes 31]

The Act also provided for the colonization of both Alta and Baja California, the expenses of this latter move to be borne by the proceeds gained from the sale of the mission property to private interests.

For instance, after Mexican independence, the Mexican government confiscated Franciscan lands and decommissioned them. This, however, did not see the end of Native plight since further dislocation and abuse occurred under Mexican control. Most of the confiscated Franciscan lands were given out as grants to white settlers or well connected Mexicans, while Native Californians continued to occupy the land as a labor force.[110]

Mission San Juan Capistrano was the very first to feel the effects of secularization when, on August 9, 1834 Governor Figueroa issued his "Decree of Confiscation."[111] Nine other settlements quickly followed, with six more in 1835; San Buenaventura and San Francisco de Asís were among the last to succumb, in June and December 1836, respectively.[112] The Franciscans soon thereafter abandoned most of the missions, taking with them almost everything of value, after which the locals typically plundered the mission buildings for construction materials. Former mission pasture lands were divided into large land grants called ranchos, greatly increasing the number of private land holdings in Alta California.

Rancho period (1834–1849)

Main article: Ranchos of California

The Indian towns at San Juan Capistrano, San Dieguito, and Las Flores continued for some time under a provision in Gobernador Echeandía's 1826 Proclamation that allowed for the partial conversion of missions to pueblos.[113]

According to one estimate, the native population in and around the missions proper was approximately 80,000 at the time of the confiscation; others claim that the statewide population had dwindled to approximately 100,000 by the early 1840s, due in no small part to the natives' exposure to European diseases, and from the Franciscan practice of cloistering women in the convento and controlling sexuality during the child-bearing age. (Baja California Territory experienced a similar reduction in native population resulting from Spanish colonization efforts there).[114]

Illuminated choir missals on display at Mission San Luis Rey de Francia in 1913.[115]

Pío de Jesús Pico, the last Mexican Governor of Alta California, found upon taking office that there were few funds available to carry on the affairs of the province. He prevailed upon the assembly to pass a decree authorizing the renting or the sale of all mission property, reserving only the church, a curate's house, and a building for a courthouse. The expenses of conducting the services of the church were to be provided from the proceeds, but there was no disposition made as to what should be done to secure the funds for that purpose.

After secularization, Father-Presidente Narciso Durán transferred the missions' headquarters to Santa Bárbara, thereby making Mission Santa Bárbara the repository of some 3,000 original documents that had been scattered through the California missions. The Mission archive is the oldest library in the State of California that still remains in the hands of its founders, the Franciscans (it is the only mission where they have maintained an uninterrupted presence). Beginning with the writings of Hubert Howe Bancroft, the library has served as a center for historical study of the missions for more than a century. In 1895, journalist and historian Charles Fletcher Lummis criticized the Act and its results, saying:

Disestablishment—a polite term for robbery—by Mexico (rather than by native Californians misrepresenting the Mexican government) in 1834, was the death blow of the mission system. The lands were confiscated; the buildings were sold for beggarly sums, and often for beggarly purposes. The Indian converts were scattered and starved out; the noble buildings were pillaged for their tiles and adobes...[116]

California statehood (1850 and beyond)

Hugo Reid, an outspoken critic of the mission system and its effects on the native populations, at Rancho Santa Anita circa 1850.

Precise figures relating to the population decline of California indigenes are not available. One writer, Gregory Orfalea, estimates that pre-contact population was reduced by 33 percent during Spanish and Mexican rule, mostly through introduction of European diseases, but much more after the United States takeover in 1848. By 1870, the loss of indigenous lives had become catastrophic. Up to 80 percent died, leaving a population of about 30,000 in 1870. Orfalea claims that nearly half of the native deaths after 1848 were murder.[71]

In 1837–38, a major smallpox epidemic devastated native tribes north of San Francisco Bay, in the jurisdiction of Mission San Francisco Solano. General Mariano Vallejo estimated that 70,000 died from the disease.[117] Vallejo's ally, chief Sem-Yeto, was one of the few natives to be vaccinated, and one of the few to survive.

When the mission properties were secularized between 1834 and 1838, the approximately 15,000 resident neophytes lost whatever protection the mission system afforded them. While under the secularization laws the natives were to receive up to one-half of the mission properties, this never happened. The natives lost whatever stock and movable property they may have accumulated. When California became a U.S. state, California law stripped them of legal title to the land. In the Act of September 30, 1850, Congress appropriated funds to allow the President to appoint three Commissioners, O. M. Wozencraft, Redick McKee and George W. Barbour, to study the California situation and "...negotiate treaties with the various Indian tribes of California." Treaty negotiations ensued during the period between March 19, 1851 and January 7, 1852, during which the Commission interacted with 402 Indian chiefs and headmen (representing approximately one-third to one-half of the California tribes) and entered into eighteen treaties.[118]

California Senator William M. Gwin's Act of March 3, 1851 created the Public Land Commission, whose purpose was to determine the validity of Spanish and Mexican land grants in California.[119] On February 19, 1853 Archbishop Joseph Sadoc Alemany filed petitions for the return of all former mission lands in the state. Ownership of 1,051.44 acres (4.2550 km2) (essentially exact area of land occupied by the original mission buildings, cemeteries, and gardens) was subsequently conveyed to the Church, along with the Cañada de los Pinos (or College Rancho) in Santa Barbara County comprising 35,499.73 acres (143.6623 km2), and La Laguna in San Luis Obispo County, consisting of 4,157.02 acres (16.8229 km2).[120] As the result of a U.S. government investigation in 1873, a number of Indian reservations were assigned by executive proclamation in 1875. The commissioner of Indian affairs reported in 1879 that the number of Mission Indians in the state was down to around 3,000.[121]

Legacy and Native American controversy

Main articles: California mission clash of cultures and Population of Native California

The California Department of Education's treatment of the missions in the department's elementary curriculum is controversial. In the tradition of historical revisionism, it has been alleged[who?] that the curriculum "waters down" the harsh treatment of Native Americans.[citation needed] Some modern anthropologists cite a cultural bias on the part of the missionaries that blinded them to the natives' plight and caused them to develop strong negative opinions of the California Indians.[122][notes 32] European diseases like influenza, measles, tuberculosis, gonorrhea, and dysentery caused a significant population reduction from the first encounter through the 19th century as California Native Americans had no immunity to these diseases.[123] These deaths, however, where only made worse by the treatment Native Californians faced at the hands of Settlers. Associate professor Benjamin Madly at the University of California, Los Angeles wrote:[124]

Between 1846 and 1870, California's Indian population plunged from perhaps 150,000 to 30,000. Diseases, dislocation, and starvation caused many of these deaths. However, abduction, unfree labor, mass death on reservations, individual homicides, battles, and massacres also took thousands of lives and hindered reproduction.

The impact that the original Spanish system of colonization had on modern day California cannot be overstated.[citation needed] Although the certain cooperation between Church and State that was part and parcel of the original California mission system was soon discarded by the Mexican government, it nonetheless provided a foundation upon which later forms of government would soon be established.[125] The early missions and their sub-missions formed the nuclei of what would later become the major metropolitan areas of San Francisco and Los Angeles, as well as many other smaller municipalities.[126]

In addition to clearing the way for Spanish, Mexican, and later American settlers, the early Spanish mission system established the viability of the early Western economies of cattle and agriculture which survive in modern form in the state to this day. The Spanish mission system acted to "settle and Westernize" California, but did so very much at the expense of the earlier Native American Culture of California that had preceded the Spanish mission system.[127][128] Wikipedia

Village men reasoning. by Martin Travers

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India, Rajasthan 2013 somewhere between Pushkar and Sekawati

Rachel Cohen by David Glaves

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... of The Reasoning, on the Prog stage at the High Voltage Festival 2010 in London.

Brainstorm Session with NCHD Sindh Mar6, 2015 by Pervaiz Lodhie

Brainstorm Session with NCHD Sindh Mar6, 2015 at Karachi University

Brainstorming Session

1. Challenges for universal primary education in Pakistan.

2. Role of NCHD and PHDF to increase the literacy rate.

3. Success and Failure of Plan already implemented.

4. Reasoning for High Drop out of students.

5. Improvement of Infrastructure needed for improving literacy rate.

6. How to incorporate technology for basic education?

7. Capacity building and teachers training programs and etc.

Participants: Mr.Pervaiz Lodhie Member PHDF, Madam Humaira Hashmi Director Operations NCHD Sindh, Mr.Anees Ur Rehman Chairman Fund Raising Committee Rotery Club,Dr. Iqbal Muhammad Choudry Director HEJ Research Institute of Chemistry Karachi University.Mr.Abdul Wajid Shaikh DGM Karachi and Jamshoro, Mr.Daim Janwri DGM Thatta, Mr.Muneer Memon DGM Badin, Mr.Pir Niaz Jan DGM TM Khan, Dr Anwar Rajar DGM Matiari, Mr.Riaz Ahmed Aagro DGM Tando Allahyar, Mr.Sher Muhammad Mangrio ADGM Umer Kot,Mr.Abdul Fatah Moro DGM SBA&N.Feroz,Mr.Ayaz Shaikh DGM Larkana,Mr.Rizawan Memon ADGM Shikarpur, Mr.Javed Mangi ADGM Sukkur,Miss.Qamar u Nisa ADGM Ghotiki,Mr.Ali Madad Bozdar ADGM Jacab abad, Mr.Sajjad Ali Memon PCE, Mr.Hamza Lashari PCL,Miss.Zeesha Khuwaja Provincial Manager.

Madam Humaira Hashmi ( Director Operations NCHD Sindh ) provided detailed presentation about NCHD Programs i.e. UPE, Literacy, BBSYDP Projects and also about MALALA and OWN School initiatives. It also includes the detailed briefing of NCHD’s national and provincial achievements. The achievements and efforts were widely appreciated by the Participants.

Dr. Iqbal Muhammad Choudry Director HEJ Research Institute of Chemistry Karachi University highlighted the importance of education and appreciated the role of NCHD in bridging the gap between strategy formulation and strategy execution to enhance Literacy rate and Universal Primary Education (UPE) with a view to fulfilling Millennium Development Goals (MDGs). He further ensured his volunteer support in teachers’ training and development for the provision of intellectual volunteers for the training of teachers all across the board. He further said that socio-economic development of Brazil, South Korea and Malaysia is largely attributed to effective education systems. In addition to that he urged government to increase budget allocation for the education sector.

Anees Ur Rehman Chairman Fund Raising Committee Rotery Club explained the role of private sector for enhancement of education. He said that Rotery club is already working for improvements in education. He affirmed his support to NCHD and also ensured that they would also undertake filed visits in collaboration with NCHD aiming at enhancement of School initiatives.

Pervaiz Lodhie Member PHDF provided detailed information regarding background of PHDF its working style and the current role. He also explained the collaboration of PHDF with NCHD & Govt of Pakistan. He also conducted interactive session with the participants about the models of UPE and Literacy. He also discussed about the use of technology to improve the education and teacher’s training.

All DGMs shared the achievements of their respective districts in the UPE and Literacy and also provided feedback to further improve the execution of strategies at the district level.

Prevez Lodhi sb appreciated the work, efforts and achievement of NCHD and focused on proper showcasing of NCHD work to share with the national and international donor community to attract them to support education through NCHD. He suggested all DGMs of NCHD to share success story reports & documentaries of schools/ literacy centers on social groups.

He further shared that his meeting with Baligh ur Rehman (Minister for Professional Education and Technical Training) has been fixed in which he will discuss about NCHD.

City of trees by justmesnaps

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Halifax is known for its trees, but it feels like more of them disappear from the city every year. I saw this one dressed up on a recent walk and was told it was to raise awareness about plans to cut down a large number of older trees along one of the main streets. Whether the reasoning is justified or not, it’s still sad to see 🌳

To continuously exceed in whatever you do but not to lose the initial reasoning of why you are doing it. Presenting to you a photo fresh from the oven, taken hours ago during sunset today over Clementi Town on the 28th of May 2014. by Mohammad Irman Suriadi

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Nikon D200, Sigma 10-20mm, LEE 0.75 gnd filter system, photix shutter release, Giottos ballhead systems and a SLiK CF tripod is all i need 28/05/14 's Sunset! 5 different exposures blended together, f/8, ISO 100.

Dont give a shit by Qaedi Sham

Look carefully and you'll understand of the reasoning of this photo title.

Noga Alon by Alejandro Mallea

Noga Alon starting the talk "Probabilistic Reasoning" at the Pontificia Universidad Católica de Chile.

Nicoteba betonica (L.) Lindau by Dinesh Valke

1

¿ nee-KOH-tay-bah ? -- anagram of the epithet betonica; could not find reasoning

bet-OH-nee-kuh -- variant of vettonica, a Spanish native plant ... Dave's Botanary

commonly known as: leafy bract justicia, paper plume, rose-spotted white-flowered Justice wort, squirrel's tail, white shrimp plant • Bengali: পাটল বাসক patela basak • Gujarati: ગુલાબી અરડુસી gulabi aradusi • Hindi: हाड़पात hadpat, मोकंदर mokander, प्रमेहःहराती pramehaharati • Kannada: ಕಾಡು ಕನಕಾಂಬರ kaadu kanakaambara, ಸಣ್ಣ ಅಡುಸೋಗೆ sanna adusoge • Konkani: धवो पोक्षो dhavo pokso • Malayalam: വെള്ളക്കുറിഞ്ഞി vellakurunji • Marathi: गुलाबी अडुलसा gulabi adulasa • Odia: ମାଟି ଶାଗ mati saga • Rajasthani: गुलाबी अडूसा gulabi adusa • Sanskrit: श्वेत सहचरः sveta-sahacarah • Santali: ᱛᱟᱭᱟᱨ tayar • Tamil: வேலிமூங்கில் veli-munkil • Telugu: తెల్ల రంతు tellarantu

botanical names: Nicoteba betonica (L.) Lindau ... homotypic synonyms: Adhatoda betonica (L.) Nees • Ecbolium betonica (L.) Kuntze • Justicia betonica L. ... heterotypic synonyms: Gendarussa betonica Nees ex Steud., not validly publ. ... and more at POWO, retrieved 27 June 2025

Nicoteba betonica (L.) Lindau by Dinesh Valke

1

¿ nee-KOH-tay-bah ? -- anagram of the epithet betonica; could not find reasoning

bet-OH-nee-kuh -- variant of vettonica, a Spanish native plant ... Dave's Botanary

commonly known as: leafy bract justicia, paper plume, rose-spotted white-flowered Justice wort, squirrel's tail, white shrimp plant • Bengali: পাটল বাসক patela basak • Gujarati: ગુલાબી અરડુસી gulabi aradusi • Hindi: हाड़पात hadpat, मोकंदर mokander, प्रमेहःहराती pramehaharati • Kannada: ಕಾಡು ಕನಕಾಂಬರ kaadu kanakaambara, ಸಣ್ಣ ಅಡುಸೋಗೆ sanna adusoge • Konkani: धवो पोक्षो dhavo pokso • Malayalam: വെള്ളക്കുറിഞ്ഞി vellakurunji • Marathi: गुलाबी अडुलसा gulabi adulasa • Odia: ମାଟି ଶାଗ mati saga • Rajasthani: गुलाबी अडूसा gulabi adusa • Sanskrit: श्वेत सहचरः sveta-sahacarah • Santali: ᱛᱟᱭᱟᱨ tayar • Tamil: வேலிமூங்கில் veli-munkil • Telugu: తెల్ల రంతు tellarantu

botanical names: Nicoteba betonica (L.) Lindau ... homotypic synonyms: Adhatoda betonica (L.) Nees • Ecbolium betonica (L.) Kuntze • Justicia betonica L. ... heterotypic synonyms: Gendarussa betonica Nees ex Steud., not validly publ. ... and more at POWO, retrieved 27 June 2025

The Canyons of your . . . washing I guess? by Nicola Campbell

3 5

A good illustration of the reasoning behind the tall buildings and narrow streets still favoured in southern Spain to keep houses cool in summer. Unless you are on the top floor of course.

Rachel Cohen & Jake Bradford-Sharp - The Reasoning 3 by Norrie Porter

The Reasoning - a rock band from Cardiff onthe heavy sde of prog that certainly woke up the Sunday lunchtime crowd at High Voltage

Electricity Person....they mean you? by Mark Winterbourne

4 1

I cannot explain my reasoning here....just caught my eye

Seashore Please! Pumpkin The Cat Would not Care For The Salty Breeze by Shahbaz Nawaz

It’d be no shock to listen to a cat’s favourite factor in regards to the seaside could be all of the sand they'll dig in. And by that reasoning, we may in all probability determine the feline’s least favourite factor could be that massive expanse of water. However one kitty is proving our guesses unsuitable on the subject of what he loathes in regards to the seaside.

Pumpkin is ok with tempting the tides together with his toes, nevertheless it’s the salty breeze in his face he can’t stand!

The photographs of Pumpkin trying somewhat offended on the wind are making us chuckle, however this ginger boy desires us to know he’s not as grumpy as his photos make him appear. Besides on windy days, then sure, he's lower than happy!

PumpKin the Cat official/Facebook

Household Man Pumpkin

When he was however a wee child, Pumpkin stood out from his littermates as the one ginger in a pile of kittens. Foster mother Tia fell for him fairly rapidly and Pumpkin quickly turned a foster fail. As her tiny tiger grew, he was the cutest little man with a bumbling approach about him.

Pumpkin was found to have a gentle case of cerebellar hypoplasia, a situation that causes improper improvement within the cerebellum. It may possibly vary from very gentle to extreme, and thankfully, Pumpkin’s case is a gentle one, solely tripping up his coordination in minor methods.

His mother explained, “He seems extra like he trots than runs, his entrance paws up one by one.”

@ petcores.com/2020/11/04/seashore-please-pumpkin-the-cat-w...

Ray Charles was God by Ken

1 2

Art from the TKUC Rez stairwell. If we follow this logical reasoning then I supposes Ray Charles was God.

1/52 by Blayne Mapp

"New Life"

I’ve decided to start a 52 weeks project. My reasoning behind this project is different than the 365’s I’ve attempted in the past. This one is to find new meaning with not only my art but meaning of why things happen to me in this life. Over the course of these 52 weeks (aka one year) I will be taking a year off of school to figure out where I want to go to finish my education and what it is exactly that I want to do as a career.

My main goal in life is to be a photographer in a medium sized town where I am well known and to be able to basically raise my children while my partner works as a teacher. But, I can’t just do that right now, I need an actual good paying job to get myself to that point. But, I don’t know what I want to do for that job and with that I don’t want to waste money in school without knowledge of what I want to do for that time.

In the next year I will focus on my mental, physical, emotional, AND financial health. I’ve already started on the path of physical health by finding a diet and exercise plan that works well for me and I’m currently searching for a second job to start the path of financial health. To focus on mental and emotional is another reason why I’m taking a year off from classes. If my mental state is slightly outta whack then my grades will decline as well as emotional, and I really feel that doing this project in this course of a year I will be able to relieve a bit of that stress.

Now that my reasoning behind starting the 52 weeks project is out of the way now is time to explain this photo. As you can see I have drawn antlers upon my head but they are not fully grown and there is a butterfly resting on my finger with my arm reaching high for the sky and my eyes closed. The antlers are meant to symbolize the fact that I am almost an adult, but not quite. I’m not sure how long it will be till my “antlers” are “fully grown” but, I’m almost 20 so I’m sure that will be soon. The butterfly resting is to symbolize the inner beauty of the emotions and thoughts and ideas I have in my head but, I cannot let them fly because I am not sure how quite yet. Just as a butterfly takes a little while after hatching from the cocoon before flying. My eyes are closed to show the feeling of defeat but my arm shows that I am still reaching for the skies to find my way back.

Now, I know that was a ton to take in but, for those of you still reading this; thank you and I hope you will follow me on my journey. And thank you to everyone that is understanding of my decision; Mom & Dad are a little nervous for me but they know I'm making a decision for myself that I feel is right.

false dawn: reasoning to no end by davidkonecny

4

(A first shot at something different. Most of the time, I take pictures of random people & random things: i.e. passive observer mode. The above is (or should be) different. This time, I'm attempting to record -- no -- create! -- something existing in my mind's eye only. Instead of capturing outside form, this is a first real attempt at capturing inside content. In other words, making rather than taking a picture.)

Comments and critique appreciated!

reasoning with mom by Justin Dworak

Ocean Fun by Tom Eubig

Siena makes her tongue into a straw in an attempt to drink the entire ocean. I advised her not to do that, reasoning that if she drank the entire ocean, she would really need to pee, but then there would be no ocean to pee in!