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• W596245525 abstract "The Bishop’s Utopia recounts Martínez Compañón’s achievements during his eleven years (1779–1790) as bishop of Trujillo, in the viceroyalty of Peru. Born in Navarre in 1737 and trained in Aragón and Guipúzcoa, he climbed the ranks of the Church hierarchy. He was named canon of Lima’s cathedral in 1772, then bishop of Trujillo in 1779, and finally, bishop of Bogotá in 1790. He died in 1791. His post in Trujillo involved acting as an intermediary in three separate contexts—(1) between the court in Madrid and the more remote corners of the Empire, (2) between Lima’s bureaucrats and Trujillo’s mine owners and workers, and (3) between reform-bent officials and Indian parishioners clamoring for reform. In Soule’s book, Martínez Compañón’s handling of these responsibilities is a showcase for what a socially minded and culturally sensitive representative of the Spanish Crown could do in the name of common good, in the wider context of Bourbon reformism and of a peculiarly Spanish brand of the Enlightenment.Martínez Compañón left behind a rich paper trail—letters; instructions to his subordinates; questionnaires about the topographic, climatic, social, historical, and natural characteristics of his diocese; and the so-called Trujillo del Perú, nine volumes containing 1,372 watercolors documenting Trujillo’s natural history. Soule draws on this diverse material to highlight different aspects of the bishop’s accomplishments.The first chapter introduces the bishop’s readings—an eclectic mix of the Church Fathers, chroniclers of the conquest and evangelization of America, and writers with specifically ethnographic interests in the origin of American man. These reading lists situate him squarely in the context of the debates about the inferiority of America that were raging during the second half of the eighteenth century. Soule aligns herself with recent scholarship to give shape and meaning to those debates.In the following five chapters, the book comes into its own, rich with original scholarship and sensitive to the spaces that Martínez Compañón inhabited during his stay in Trujillo. In Chapter 2, Soule follows the bishop on his visita, his reconnaissance expedition around the diocese that took two and two-thirds years. Soule traveled to some of the same places herself to obtain a sense of the desolation of the mining town, the lushness of the jungle, the bustle of the city streets, and the solitude of prehispanic ruins. Like the questionnaires addressed to priests throughout the bishopric, the purpose of the visita was to gain knowledge about Trujillo, which resulted in his most audacious reforms—the foundation of towns and schools and the improvement of the lives of those working in the Hualgayoc silver mine. Soule presents these projects as case studies to reflect on how action at the local level can become entangled in, and frustrated by, wider networks of power and influence, involving far-flung interests—in Martínez Compañón’s case, as far removed as Lima and Madrid.While carrying out reforms, Martínez Compañón amassed an impressive collection of objects—specimens of natural history and antiquities—and of images and descriptions of these artifacts. The Trujillo del Perú, the subject of the book’s sixth chapter, serves Soule as a starting point for one of the most debated questions in contemporary history of science: What role did indigenous informers play in the production of eighteenth-century-Europe’s knowledge about the natural world? Soule rightly notes that we have little information about the actual participants in this process, but she pores over the watercolors, drawing on clues, to make Indian informers, collectors, preservers, or painters of specimens as visible as possible. She concludes that the Indians of Trujillo collaborated in the making of the Trujillo del Perú to help in the creation of a “utopian vision of Trujillo for the world outside to see and treasure” and “to celebrate the local identity of their town, region, or viceroyalty” (167). This assertion warrants further reflection; it is not easy to see why Indians, in Peru and elsewhere, would have freely renounced their monopolies on medicinal plants in order to celebrate a viceroyalty that had not always treated them well. Modern-day fascination with the “free” flow of information has tended to see transmission and collaboration in the place of power relations or forms of persuasion or coercion.In the same vein, the use of native languages does not necessarily reflect, as Soule implies, fruitful collaboration. As Nieto Olarte and Moreno de los Arcos pointed out, naturalists employed native terms when they appeared to convey information about plants more effectively than did Linnaeus’ taxonomic system, which would not be globally adopted for more than 100 years.1 The Trujillo del Perú, like other natural histories of its kind (such as Fray Bernadino de Sahagún’s sixteenth-century Codice Florentino and the thousands of pages that resulted from the eighteenth-century expeditions of Alessandro Malaspina and Martin de Sessé y Lacasta and José Mariano Mociño), was not published, not because of some high bureaucrat’s contempt for vernacular knowledge, as Soule implies, but because the Crown made it a policy to keep such information from the eyes of its competitors.The book’s final chapter commemorates Martínez Compañón’s legacy. The question arises whether what he had in mind was establishing a utopia or simply much-needed reform within the imperial system. On the one hand, as Soule points out, throughout the 300 years of Spanish rule in America, urbanization meant colonization; towns, like the ones that he helped to found, would ensure both economic activity and the eventual creation of a pious Christian community. On the other hand, by rebelling against a model of forced labor and captive markets, taking on powerful mining interests in Hualgayoc in favor of more humane working conditions and increased productivity, Martínez Compañon was fulfilling the law of Church and King, which many prelates had forgotten. The line between law, reform, and utopia is not always clear. Soule’s book, richly documented and illustrated, provides a conclusion that should stir an interesting debate." @default.
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• W596245525 date "2015-02-01" @default.
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• W596245525 title "The Bishop’s Utopia: Envisioning Improvement in Colonial Peru. By Emily Berquist Soule (Philadelphia, University of Pennsylvania Press, 2014) 287 pp. $45.00" @default.
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