Cabeza De Vaca's Adventures In The Unknown Interior Of America – This composition is a musical impression of the book “La relación y comentarios”. This translates as “The story and comments”, written by the famous explorer and anthropologist Alvar Nuñez Cabeza de Vaca. He was one of four survivors of Narvaez’s 1527 expedition, which was shipwrecked on the Texas Gulf Coast around Matagorda Bay. In his book, he explains how the local Karankawa and Coahuiltecan Indians kidnapped and enslaved his group for four years. During this time, he discovered that he had a strange gift of healing. He quickly distinguished himself (and thereby saved himself and others) by healing sick and wounded Native Americans throughout the Texas area. Finally, the healer-explorer found an opportunity to escape. He, with his companions, fled west to New Spain, which is now Mexico. To learn more about this incredible story, click here.
The tone poem begins with a dramatic opening followed by the sounds of the untamed Texas Gulf Coast. Then the first strains of the work’s main theme appear. Then the unmistakable Spanish sounds of Cabeza de Vaca’s theme follow the piece with the introduction of the encounter with Karankawa and the enslavement of the explorers. Cabeza de Vaca soon discovers his extraterrestrial gift of healing and becomes revered as a miracle worker. Seeing a sudden opportunity to escape, he and his compatriots flee and descend into Mexico.
Cabeza De Vaca's Adventures In The Unknown Interior Of America
The TAMUK Horn Society and the 54th International Horn Symposium in Kingsville, Texas commissioned this work. Also, by way of connection, Cabeza de Vaca passed very close to Kingsville, Texas en route to Mexico. Also, to close the connection, Kerry Turner was born in 1960 in Kingsville.
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Cabeza de Vaca was composed in Perdonone, Italy and Brussels, Belgium in November 2021. Although written for only two percussionists, it can also be performed more easily by adding additional players. By Miguel Pérez January 28, 2014 – The word , as originally written in Spanish, was “diablura,” which has been translated into English in at least two ways: “evil” or “devil” . But it was how Alvar Núñez Cabeza de Vaca described a very controversial topic in today’s society: same-sex marriage. Maybe I was being a bit judgmental. But what he said is not as important as when he said it. His observations were made almost 500 years ago. Cabeza de Vaca was a Spanish conquistador and described homosexual marriages among Native Americans. “During the time I spent with these people I saw a diabolical thing, and it was a man married to another,” wrote Cabeza de Vaca in his 1542 book, “La Relación” (“The Account”). “They are powerless men, effeminate, and they go covered like women and do women’s work, and they shoot with a bow, and they carry very large loads.” Long before British settlers arrived, Cabeza de Vaca walked across North America, from present-day Florida to Arizona, and same-sex marriage was just one of the many fascinating images he gave to a 16th century Europe hungry for knowledge about lives. of the natives of the New World. Today, if you search the Internet for the history of gay marriage in North America, chances are you’ll find someone citing Cabeza de Vaca. However, most Americans know very little of his incredible feats, if at all. Some know him only as the castaway conqueror who ended up living with the natives, first as their slave and then as their sorcerer, but not much else. It is part of America’s hidden Hispanic heritage. Some background: Cabeza de Vaca was one of the officers—the treasurer—of Panfilo de Narváez’s 1527-1528 expedition sent to the New World by King Charles I of Spain to establish a permanent settlement in Florida. After stopping in Hispaniola and Cuba, and landing near Tampa Bay in April 1528, Narváez led about 300 men in an overland expedition that was nearly wiped out by tropical storms, disease, and native attacks from Florida Having lost contact with their own ships, the 252 abandoned and starving survivors ate their horses, built five ships, and sailed west along the Gulf Coast, where many more, including Narváez, drowned in the storms along the way.
By September 1528, when they were swept up and stranded on what they called “The Isle of Misfortune” (Galveston Island, Texas), only a few dozen survivors remained. And when they left this island and walked several years on foot through Texas, New Mexico and Arizona, only Cabeza de Vaca and three others had survived.
Among the four survivors who managed to connect with Spanish forces in present-day Mexico was Estevanico, a black slave, born in Morocco, who is believed to have been one of the first Africans to land in what is now the continental United States.
The story of these four survivors, the first Old World explorers to cross the American wilderness, is relatively unknown to most Americans, who tend to be more familiar with the Lewis and Clark expedition, which it happened about 276 years later.
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Their attempts to coexist with the numerous native groups they encountered in the American Southwest created the captivating narrative adventures that made Cabeza de Vaca’s book a hit in Europe a few years later. Many of his shipmates were killed or enslaved by the natives of the Texas Gulf Coast; he survived by becoming a healer and trader, passing from tribe to tribe.
A deeply religious man who believed he had the power of healing, Cabeza de Vaca is not known to most people for becoming America’s first evangelical preacher. Long before the Pilgrims and Puritans brought the religion to New England, Cabeza de Vaca had prayed and preached throughout the Southwest.
Most Americans do not know that although he was one of the first conquerors to come into contact with Native Americans, he was also one of the most conscious and respectful of human rights.
He was the first European-American historian. The first American history book—covering the time he spent living among various groups of American Indians between 1528 and 1536—was “La Relación” by Cabeza de Vaca. It was written in Spanish and published in Spain in 1542. It was later republished as “Naufragios” (“Shipwrecks”). Some American historians would tell you that “History of Plymouth Plantation,” written between 1630 and 1651 by William Bradford, is the first American history book. Some even call Bradford, who came to America on the Mayflower in 1620, “The Father of American History.” But they are the ones who start telling American history in the 17th century and see it only from a British perspective. Cabeza de Vaca’s account of nearly eight years traveling across North America, originally written as a report to the King of Spain, predated Bradford’s Plymouth depiction of 21 years by 109 years! In fact, other American history books were written in Spanish long before the Mayflower dropped anchor at Plymouth Rock, including Pedro de Castañeda’s “Relation of the Jornada de Cibola,” an eyewitness account of the expedition of Francisco Vázquez de Coronado from New Spain (Mexico). ) for the territory that now covers Arizona, New Mexico, Texas, Oklahoma and Kansas from 1540 to 1542, and “La Florida del Inca o Historia de Adelantado Hernando de Soto” by Garcilaso de la Vega. of Commander Hernando de Soto”), which was based on first-hand accounts of members of Soto’s 1539-1543 expedition through present-day Florida, Georgia, South Carolina, North Carolina, Tennessee, Alabama, Mississippi , Arkansas, Louisiana, and Texas. It may be mostly hidden from American history, but there’s no denying that 16th-century American literature was written by Spanish explorers who returned to Spain and published their journals . And while most Americans may not be aware of it today, some prominent Americans have not forgotten it. “The older part of American history is written chiefly in Spanish,” wrote Thomas Jefferson in 1787, as he tried to make another argument that would be controversial today: he believed that Americans should learn to speak Spanish! “With respect to modern languages,” Jefferson wrote, “French, as I have before observed, is indispensable. Next to that, Spanish is the most important for an American. Our connection with Spain is already important, and it will be more so every day. ” These prophetic words are not among Jefferson’s best-known quotes. Unfortunately, they are part of America’s hidden Hispanic heritage, as are the descriptions of homosexuality written by Cabeza de Vaca and other Spanish explorers and missionaries during that time. “old part of American history” that was “written mainly in Spanish” and ignored by American historians. And although Native American concepts of gender and sexuality were treated with disdain in that early Spanish American literature, all and that homosexuality was considered abhorrent based on 16th century Spanish/Christian customs, the evidence for its existence has been diminished by historians who choose to ignore pre-British history
Cabeza De Vaca (1991)
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