Sunday, September 9, 2012 - Litany Lane Blog:
missionary, Isaiah 35:4-7, Mark 7:31-37, St Peter Claver, Cartagena Columbia SA
Good Day Bloggers! missionary, Isaiah 35:4-7, Mark 7:31-37, St Peter Claver, Cartagena Columbia SA
Wishing everyone a Blessed Week!
P.U.S.H. (Pray Until Something Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.
We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift knowledge and free will as well,
make the most of it. Life on earth is a stepping to our eternal home in
Heaven. Its your choice whether to rise towards eternal light or lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to Heaven is our Soul, our Spirit...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Today's Word: missionary mis·sion·ar·y [mish-uh-ner-ee]
Origin: 1635–45; < Neo-Latin missiōnārius. See mission, -ary
plural mis·sion·ar·ies, adjective
noun Also, mis·sion·er.
1. a person sent by a church into an area to carry on evangelism or other activities, as educational or hospital work.
2. a person strongly in favor of a program, set of principles, etc., who attempts to persuade or convert others.
3. a person who is sent on a mission.
adjective
4. pertaining to or connected with religious missions.
5. engaged in such a mission, or devoted to work connected with missions.
6. reflecting or prompted by the desire to persuade or convert others: the missionary efforts of political fanatics.
7. characteristic of a missionary.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Today's Old Testament Reading - Isaiah 35:4-7
4 and say to the faint-hearted, 'Be strong! Do not be afraid. Here is your God, vengeance is coming, divine retribution; he is coming to save you.'5 Then the eyes of the blind will be opened, the ears of the deaf unsealed,
6 then the lame will leap like a deer and the tongue of the dumb sing for joy; for water will gush in the desert and streams in the wastelands,
7 the parched ground will become a marsh and the thirsty land springs of water; the lairs where the jackals used to live will become plots of reed and papyrus
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Today's Gospel Reading - Mark 7:31-37
The healing of the deaf and dumb.
Jesus gives back to the people the gift of speech.
Jesus gives back to the people the gift of speech.
a) A key to the reading:
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
This Sunday’s liturgy shows us Jesus healing a deaf and dumb person in the land of Decapolis and praised by the people thus: «He has done all things well; he even makes the deaf hear and the dumb speak!» This praise is inspired by some passages in Isaiah (Is 29:8-19; 35:5-6; 42:7) and shows that the people saw in Jesus the coming of the messianic times. Jesus himself had used this same expression in reply to the disciples of John: «Go back and tell John what you hear and see: the blind see again, and … the deaf hear” (Mt 11,4-5).
The early Christians used the Bible to clarify and interpret the actions and attitudes of Jesus. They did this so as to express their faith that Jesus was the Messiah, the One who was to fulfil the promise, and so as to be able to understand better that which Jesus did and said during those few years that he spent in their midst in Palestine.
b) A division of the text as an aid to the reading:
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
Mark 7:31:
a geographical description: Jesus is somewhere outside Judea.
Mark 7:32:
the man’s condition: deaf and dumb.
Mark 7:33-34: Jesus’ movements in healing the man.
Mark 7:35: the result of the healing action of Jesus.
Mark 7:36: the recommendation of silence is not obeyed.
Mark 7:37: the praise of the people.
c) Gospel: Mark 7:31-37
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
31 Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 And they brought to him a man who was deaf and had an impediment in his speech; and they besought him to lay his hand upon him. 33 And taking him aside from the multitude privately, he put his fingers into his ears, and he spat and touched his tongue; 34 and looking up to heaven, he sighed, and said to him, "Ephphatha," that is, "Be opened." 35 And his ears were opened, his tongue was released, and he spoke plainly. 36 And he charged them to tell no one; but the more he charged them, the more zealously they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well; he even makes the deaf hear and the dumb speak."
3. A moment of prayerful silence so that the Word of God may penetrate and enlighten our life.
4. Some questions to help us in our personal reflection.
a) What is the attitude of Jesus towards
the deaf and dumb person and towards the people? How do you understand
the actions of Jesus: he places his finger in the man’s ears and with
his saliva touches the man’s tongue, then, looking up to heaven, he
sighs and says: «Ephphatha»?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
b) How can we understand Jesus’ concern for taking the man away from the crowd?
c) Why does Jesus forbid the spreading of the news? How do we understand the people’s disobedience of Jesus’ command?
d) What other New Testament and Old Testament texts are connoted or form the basis of this text?
5. Further information on Mark’s Gospel
Mark 7:31: Jesus in the land of Decapolis
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
The episode of the healing of the deaf and dumb man is little known. Mark does not state clearly where Jesus is. It is understood that he is somewhere outside Palestine, in the land of the pagans, across a region called Decapolis. Decapolis literally means Ten Cities. This was, in fact, a region of ten cities, southeast of Galilee, where people were pagan and influenced by Greek culture.
Mark 7:32: They brought him a deaf man who had an impediment in his speech.
Even though he is not in his native land, Jesus is known as someone who heals the sick. Thus, the people bring him a deaf man who has difficulty with his speech. This is someone who cannot communicate with others. He reflects many who today live as a mass in large cities in complete solitude, without the possibility of any communication.
Mark 7:33-34: A different kind of healing
The manner of healing is different. The people thought that Jesus would simply place his hands on the sick person. But Jesus goes beyond their request and takes the man away from the crowd, places his finger in the man’s ears and with his spittle touches the man’s tongue, then looking up to heaven sighs deeply and says: «Ephphatha» which means “Be opened!” The finger in the ear recalls the magicians’ exclamation in Egypt: “This is the finger of God!”(Ex 8:15) and also the expression of the Psalmist: “You…opened my ear!” (Ps 40:7). The touching of the tongue with spittle gives back the faculty of speech. In those days, people thought that spittle had medicinal value. Looking up to heaven says that the healing is from God. The sigh is an attitude of supplication.
Mark 7:35: The result of the healing
All at once, the ears of the deaf man were opened, his tongue was loosed and the man began to speak correctly. Jesus desires that people might open their ears and loosen their tongues! Today too! In many places, because of an authoritarian attitude on the part of religious powers, people have been silenced and do not speak. It is very important that people regain the power of speech within the Church in order to express their experience of God and thus enrich all, including the clergy.
Mark 7:36: Jesus does not want any publicity
Jesus commands that no one tell of that which took place. However, there is an exaggerated importance attached to Mark’s Gospel’s prohibition to spread the news of the healing, as if Jesus had a secret that had to be kept. In fact, sometimes Jesus tells people not to spread news of a healing (Mk 1:44; 5:43; 7:36; 8:26). He asks for silence, but gets the opposite effect. The more he forbids, the more the Good News is spread (Mk 1:28.45; 3:7-8; 7:36-37). On the other hand, many times, in most cases, Jesus did not ask for silence concerning a miracle. Once he even asked for publicity (Mk 5:19).
Mark 7:37: The praise of the people
All were in admiration and said: «He has done all things well!» (Mk 7:37). This statement recalls the creation: “God saw all he had made, and indeed it was very good!” (Gen 1:31). In spite of the prohibition, those who had witnessed the healing began to proclaim that which they had seen, expressing the Good News in the brief form: “He has done all things well!” It is useless to prohibit them talking. The inner power of the Good News is such that it spreads itself! Whoever has experienced Jesus, has to tell others, whether s/he likes it or not!
ii) Information on the internal divisions of Mark’s Gospel
1st Key: Mark’s Gospel was written to be read and listened to in community.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
When one reads a book alone, one can always stop and go back so as to connect one thing with another. But when one is in community and someone else out in front is reading the Gospel, one cannot shout: “Stop! Read that again! I did not understand it well!” For a book to be listened to in community celebrations, it must be divided differently from other books meant for personal reading.
2nd Key: Mark’s Gospel is a narrative.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
A narrative is like a river. Going down a river in a boat, one is not aware of divisions in the water. The river has no divisions. It is a single flow, from beginning to end. The divisions are made on the banks not in the river. For instance, one may say: “The beautiful part of the river that goes from that house on the bend up to the palm tree three bends down river”. But one does not see any division in the water itself. Mark’s narration flows like a river. Listeners come across divisions along its banks, that is, in the places where Jesus goes, in the people he meets, in the streets he walks down. These marginal indications help listeners not to get lost in the midst of so many words and actions of Jesus and concerning Jesus. The geographical setting helps the reader to walk along with Jesus, step by step, from Galilee to Jerusalem, from the lake to Calvary.
3rd Key: Mark’s Gospel was written in order to be read all in one go.
That is how the Jews read the small books of the Old Testament. For instance, on the eve of Easter, they read the complete Canticle of Canticles. Some scholars are of the opinion that Mark’s Gospel was written to be read in its entirety on the eve of Easter. Now, so that the listeners might not get tired, the reading had to have divisions, pauses. For, when a narrative is long, such as is Mark’s Gospel, the reading needs to be interrupted from time to time. There must be some pauses. Otherwise, the listeners get lost. The author of the narrative provided for these pauses. These were marked by summaries between one long reading and the next. These summaries were like hinges that gathered what was read before and opened the way to what was to come. They allow the narrator to stop and start again without interrupting the flow of the narrative. They help the listeners to take their bearing within the river of the flowing narrative. Mark’s Gospel has several of these pauses that allow us to discover and follow the course of the Good News of God that Jesus revealed and that Mark narrates. In all there are six longer blocks of readings, interspersed with summaries or hinges, where it is possible to take a small pause.
Base on these three keys, we now present a division of Mark’s Gospel. Others divide this Gospel in different ways. Each way has its distinctive character and its value. The value of any division is that it opens several ways of going into the text, of helping us to discover something about the Good News of God and to discern the how Jesus opens a way for us to God and the neighbour.
Introduction: Mk 1:1-13: Beginning of the Good News
Preparing the proclamation
Summary: 1,14-15
Summary: 1,14-15
1st reading: Mk 1:16-3,16: Growth of the Good News
Conflict appears
Summary: 3:7-12
Conflict appears
Summary: 3:7-12
2nd reading: Mk 3:13-6,6: Growth of the conflict
The Mystery appears
Summary: 6:7-13
The Mystery appears
Summary: 6:7-13
3rd reading: Mk 6:14-8,21: Growth of the Mystery
Misunderstanding appears
Summary: 8:22-26
Misunderstanding appears
Summary: 8:22-26
4th reading: Mc 8:27-10:45: Growth of the misunderstanding
The dark light of the Cross appears
Summary: 10:46-52
The dark light of the Cross appears
Summary: 10:46-52
5th reading: Mk 11:1-13:32: Growth of the dark light of the Cross
Appearance of rupture and death
Summary: 13:33-37
Appearance of rupture and death
Summary: 13:33-37
6th reading: Mk 14:1-15:39: Growth of the rupture and death
Victory over death appears
Summary: 15:40-41
Victory over death appears
Summary: 15:40-41
Conclusion: Mk 15:42-16:20: Growth of the victory over death
Reappearance of the Good News.
Reappearance of the Good News.
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Featured Item of the Day from Litany Lane
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Saint of the Day: Saint Peter Claver
Feast Day: September 8
Patron Saint: Missionary work among all indigenous cultures, the Republic of Colombia and ministry to African Americans
 |
| Saint Peter Claver |
Claver was born in 1581 into a prosperous farming family in the Catalan village of Verdu, Urgell, located in the Province of Lleida, (about 54 miles (87 km) from Barcelona. He was born 70 years after King Ferdinand of Spain set colonial slavery culture into motion by authorizing the purchase of 250 African slaves in Lisbon for his territories in New Spain,
a event which was to shape his life. Claver's parents were devout
Catholics, teaching Peter from early childhood to let nothing come
between him and the love of God.
Later, as a student at the University of Barcelona, Claver was noted
for his intelligence and piety. After two years of study there, Claver
wrote these words in the notebook he kept throughout his life: "I must
dedicate myself to the service of God until death, on the understanding
that I am like a slave."
In New Spain
After he had completed his studies, Claver entered the Society of Jesus in Tarragona at the age of 20. When he had completed the novitiate, he was sent to do his study of philosophy at Palma, Mallorca. While there, he came to know the porter of the college, St. Alphonsus Rodriguez, a laybrother known for his holiness and gift of prophecy. Rodriguez felt that he had been told by God that Claver was to spend his life in service in the colonies of New Spain, and he frequently urged the young student to accept that calling.
Claver volunteered for the Spanish colonies and was sent to the New Kingdom of Granada, where he arrived in the port city of Cartagena
in 1610. Required to wait six years to be ordained as a priest while he
did his theological studies, he lived in Jesuit houses at Tunja and Bogotá.
During those preparatory years, he was deeply disturbed by the harsh
treatment and living conditions of the black slaves who were brought
from Africa. By this time, the slave trade had been established in the
Americas for about a century; Cartagena was a slave-trading hub. 10,000
slaves poured into the port yearly, crossing the Atlantic from West
Africa under conditions so foul that an estimated one-third died in
transit. Although the slave trade was condemned by Pope Paul III (and later called "supreme villainy" by Pope Pius IX), it was a lucrative business for all involved and continued to flourish.
Claver's predecessor in his eventual lifelong mission, Father Alonso de Sandoval,
S.J., was his mentor and inspiration. Sandoval devoted himself to
serving the slaves for 40 years before Claver arrived to continue his
work. Sandoval attempted to learn about their customs and languages; he
was so successful that, when he returned to Seville, he wrote a book in
1627 about the nature, customs, rites and beliefs of the Africans.
Sandoval found Claver an apt pupil. When he was solemnly professed in
1622, Claver signed his final profession document in Latin as:Petrus Claver, aethiopum semper servus (Peter Claver, servant of the Africans forever).
Ministry to the slaves
Whereas Sandoval had visited the slaves where they worked, Claver
preferred to head for the wharf as soon as a slave ship entered the
port. Boarding the ship, he entered the filthy and diseased holds to
treat and minister to their badly-treated, terrified human cargo, who
had survived a voyage of several months under horrible conditions. It
was difficult to move around on the ships, because the slave traffickers
filled them to capacity. The slaves were often told they were being
taken to a land where they would be eaten. Claver wore a cloak, which he
would lend to anyone in need. A legend arose that whoever wore the
cloak received lifetime health and was cured of all disease. After the
slaves were herded from the ship and penned in nearby yards to be
scrutinized by crowds of buyers, Claver joined them with medicine, food,
bread, brandy, lemons and tobacco. With the help of interpreters and
pictures which he carried with him, he gave basic instructions and
assured the slaves of their human dignity and God's saving love.
Claver had conflicts with some of his Jesuit brothers, who accepted
slavery. Claver saw the slaves as fellow Christians, encouraging others
to do so as well. During his 40 years of ministry he catechized and
baptized an estimated 300,000 slaves, following up on them to ensure
that as Christians they received their Christian and civil rights. His
mission extended beyond caring for slaves, however. He preached in the
city square, to sailors and traders and conducted country missions,
returning every spring to visit those he had baptized, ensuring that
they were treated humanely. During these missions, whenever possible he
avoided the hospitality of planters and overseers; instead, he would
lodge in the slave quarters.
Claver's work on behalf of slaves did not prevent him from
ministering to the souls of well-to-do members of society, traders and
visitors to Cartagena (including Muslims and English Protestants) and
condemned criminals, many of whom he prepared for death; he was also a
frequent visitor at the city's hospitals. Through years of work and the
force of his own unique personality, the slaves' situation slowly
improved. In time he became a moral force, the Apostle of Cartagena.
Illness, death and legacy
Parkinson's disease claimed Claver and confined him to his room for
the last years of his life. He lingered for four years, largely
forgotten and neglected, physically abused and starved by an ex-slave
who had been hired by the Superior of the house to care for him. He
never complained about his treatment, accepting it as a just punishment
for his sins. He died on 8 September 1654.
When the people of the city heard of his death, they forced their way
into his room, to see and pay their last respects. Such was the
reputation of his holiness among the populace that they stripped away
everything there to serve as a relic of a saint.
The city magistrates, who had previously considered him a nuisance
for his persistent advocacy on behalf of the slaves, ordered a public
funeral and he was buried with pomp and ceremony. It was only after
Claver's death that the vast scope of his ministry came to be realized;
which was prodigious even before the astronomical number of people he
baptized is added in.
He was canonized in 1888 by Pope Leo XIII, along with the holy
porter, Alphonsus Rodriguez. In 1896 Pope Leo also declared Claver the
patron of missionary work among all African peoples. His body is preserved and venerated in the church of the former Jesuit residence, now renamed in his honor.
References
-
"St. Peter Claver". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
Today's Snippet : Cartagena, Colombia
 |
| Cartagena, Columbia SA |
Cartagena or Cartagena de Indias (Spanish pronunciation: [kartaˈxena ðe ˈindjas], Cartagena of the Indies), is a large Caribbean beach resort city on the northern coast of Colombia in the Caribbean Coast Region and capital of Bolívar Department. The city had a population of 892,545 as of the 2005 census, making it the fifth-largest
city in Colombia and giving the Cartagena urban area the status of
fifth-largest urban area in Colombia. Cartagena is a center of economic
activity in the Caribbean, as well a popular tourist destination.
Activity and development of the Cartagena region is dated back to
4000 B.C. around Cartagena Bay by varying cultures of indigenous
peoples. The Spanish colonial city was founded on June 1, 1533 and named
after Cartagena, Spain.
Cartagena served a key role in the development of the region during the
Spanish eras; it was a center of political and economic activity due to
the presence of royalty and wealthy viceroys. In 1984, Cartagena's
colonial walled city and fortress were designated a UNESCO World Heritage Site.
Pre-Colombian era: 7000 BC – 1500 AD
The Puerto Hormiga Culture, found in the Caribbean coast region, particularly in the area from the Sinú River Delta to the Cartagena de Indias Bay, appears to be the first documented human community in what is now Colombia. Archaeologists estimate that around 7000 BC, the formative culture was located near the boundary between the present-day departments of Bolívar and Sucre.
In this area, archaeologists have found the most ancient ceramic
objects of the Americas, dating from around 4000 BC. The primary reason
for the proliferation of primitive societies in this area is thought to
have been the relative mildness of climate and the abundance of
wildlife, which allowed the hunting inhabitants a comfortable life. In today's villages of Maria La Baja, Sincerín, El Viso, and Mahates and Rotinet, excavations have uncovered the remains of maloka-type buildings, directly related to the early Puerto Hormiga settlements.
Archaeological investigations date the decline of the Puerto
Hormiga culture and its related settlements to around 3000 BC. The rise
of a much more developed culture, the Monsú, who lived at the end of the
Dique Canal
near today's Cartagena neighborhoods Pasacaballos and Ciénaga Honda at
the northernmost part of Barú Island, has been hypothesized. The Monsú
culture appears to have inherited the Puerto Hormiga culture's use of
the art of pottery and also to have developed a mixed economy of
agriculture and basic manufacture. The Monsú people's diet was based
mostly on shellfish and fresh and salt-water fish.
The development of the Sinú society in what is today the
departments of Córdoba and Sucre, eclipsed these first developments
around the Cartagena Bay area. Until the Spanish colonization, many cultures derived from the Karib, Malibu and Arawak language families lived along the Colombian Caribbean coast. In the late pre-Columbian era, the Sierra Nevada de Santa Marta was home to the Tayrona people, whose language was closely related to the Chibcha language family.
Around 1500 the area was inhabited by different tribes of the
Karib language family, more precisely the Mocanae sub-family, including:
- In the downtown island: Kalamarí Tribe
- In the Tierrabomba island: Carex Tribe
- In the Barú island, then peninsula: Bahaire Tribe
- In the eastern coast of the exterior bay: Cospique Tribe
- In the suburban area of Turbaco: Yurbaco Tribe
Some subsidiary tribes of the Kalamari lived in today's neighborhood
of Pie de la Popa, and other subsidiaries from the Cospique lived in the
Membrillal and Pasacaballos areas. Among these, according to the earliest documents available, the Kalamari
had preeminence. These tribes, though physically and administratively
separated, shared a common architecture, such as hut structures
consisting of circular rooms with tall roofs, which were surrounded by
defensive wooden palisades.
First sightings by Europeans: 1500–1533
After the failed effort to found Antigua del Darién in 1506 by Alonso de Ojeda and the subsequent unsuccessful founding of San Sebastián de Urabá in 1517 by Diego de Nicuesa, the southern Caribbean coast became unattractive to colonizers. They preferred the better known Hispaniola and Cuba.
Though the Casa de Contratación gave permission to Rodrigo de Bastidas (1460–1527) to again conduct an expedition as adelantado to this area, Bastidas explored the coast and discovered the Magdalena River Delta in his first journey from Guajira to the south in 1527, a trip that ended in the Gulf of Urabá, the location of the failed first settlements. De Nicuesa and De Ojeda noted the existence of a big bay on the way from Santo Domingo to Urabá and the Panama isthmus, and that encouraged Bastidas to investigate.
Colonial era: 1533–1717
 |
| Map of the Carteagena without walls (c.1550) |
Cartagena was founded on June 1, 1533 by Spanish commander Pedro de Heredia, in the former location of the indigenous Caribbean Calamarí village. The town was named after Cartagena, Spain, where most of Heredia's sailors had resided.
Initially, the city had fewer than 2000 inhabitants and one
church. The dramatically increasing fame and wealth of the prosperous
city turned it into an attractive plunder site for pirates and corsairs
– French and English privateers licensed by their king. 30 years after
its founding, the city was pillaged by the French nobleman Jean-François Roberval. The city set about strengthening its defences and surrounding itself with walled compounds and castles. Martin Cote, a Basque from Biscay,
attacked years later. A few months after the disaster of the invasion
of Cote, a fire destroyed the city and forced the creation of a
firefighting squad, the first in the Americas.
Many pirates planned to attack Cartagena, which became increasingly interesting to them. In 1568, Sir John Hawkins of England tried to trick Gov. Martín de las Alas
into violating Spanish law by opening a foreign fair in the city to
sell goods. Hawkins planned to ravage the port afterwards. The governor
declined, and Hawkins besieged the city, but failed to reduce it.
In 1586, Sir Francis Drake, also of England, and nephew of Hawkins, came with a strong fleet and quickly took the city. The governor, Pedro Fernández de Busto, fled with the Archbishop to the neighboring town of Turbaco, and from there negotiated the costly ransom for the city: 107,000 Spanish Eight Reales
of the time, or around 200 million in today's US dollars. Drake had
destroyed one-quarter of the city, the developing Palace of the
Township, and the recently finished cathedral.
After this disaster, Spain poured millions every year into the city for its protection, beginning with Gov. Francisco de Murga's planning of the walls and forts; this practice was called Situado.
The magnitude of this subsidy is shown by comparison: between 1751 and
1810, the city received the sum of 20,912,677 Spanish reales, the
equivalent of some 2 trillion dollars today.
The city recovered quickly from the attack and occupation by Drake and
kept growing, and continued to attract attention from its enemies.
The Raid on Cartagena in 1697 by Sir Bernard Desjean, Baron de Pointis and Jean Baptiste Ducasse was an all-out invasion that was politically motivated. Absent a male successor to the Spanish Habsburg throne, King Louis XIV wanted his grandson Felipe V
to assert the right of succession, and the taking of Cartagena de
Indias could help significantly. The political purpose behind the
invasion was somewhat undermined by Ducasse, the governor of Saint-Domingue – today's Haiti
– who brought his soldiers with a plan to steal, but ended with pirates
and thieves destroying the city. Entry to the city was not easy because
of the recently finished first stage of walls and forts, which slowed
the invasion and made it costly. While Desjean had asked for 250,000 Spanish reales
in ransom, Ducasse stayed a few months and dishonored the baron's
promise to respect the churches and holy places. He left the
inhabitants with nothing.
During the 17th century, the Spanish Crown
paid for the services of prominent European military engineers to
construct fortresses. Today these are Cartagena's most significant
identitifiable features. Engineering works took well over 208 years and
ended with some 11 kilometres (6.8 mi) of walls surrounding the city,
including the Castillo San Felipe de Barajas, named in honor of Spain's King Philip IV. It was built during the governorship of Pedro Zapata de Mendoza, Marquis of Barajas
and was constructed to repel land attacks. It is equipped with sentry
boxes, has buildings for food and weapons storage, and contains
underground tunnels connecting the fortifications.
Cartagena was a major trading port, especially for precious metals. Gold and silver from the mines in the New Granada and Peru were loaded in Cartagena on the galleons bound for Spain via Havana. Cartagena was also a slave port; Cartagena and Veracruz, (Mexico), were the only cities authorized to trade African slaves. The first slaves were transported by Pedro de Heredia and were used as cane cutters to open roads, as laborers to destroy the tombs of the aboriginal population of Sinú,
and to construct buildings and fortresses. The agents of the Portuguese
company Cacheu sold slaves from Cartagena for working in mines in Venezuela, the West Indies, the Nuevo Reino de Granada and the Viceroyalty of Perú.
On February 5, 1610, the Catholic Monarchs established the Inquisition Holy Office Court in Cartagena de Indias by a royal decree issued by King Philip II.
With Lima in Peru, it was one of the three seats of the Inquisition in
the Americas. The Inquisition Palace, finished in 1770, preserves its
original features of colonial times. When Cartagena declared its
complete independence from Spain on November 11, 1811, the inquisitors
were urged to leave the city. The Inquisition operated again after the
Reconquest in 1815, but it disappeared entirely when Spain surrendered
six years later to the troops led by Simón Bolívar.
Viceregal era: 1717–1810
 |
| Equestrian statue of Simon Bolivar, Cartagena Square |
Although the 18th century began very badly for the city, soon things
began to improve. The pro-trade economic policies of the new dynasty in Madrid bolstered the economics of Cartagena de Indias, and the establishment of the Viceroyalty of the New Granada in 1717 placed the city in the position of being the greatest beneficiary of the colony.
The reconstruction after the Raid on Cartagena (1697) was initially slow, but with the end of the War of the Spanish Succession around 1711 and the competent administration of Juan Díaz de Torrezar Pimienta,
the walls were rebuilt, the forts reorganized and restored, and the
public services and buildings reopened. By 1710, the city was fully
recovered. At the same time, the slow but steady reforms of the
restricted trade policies in the Spanish Empire encouraged the establishment of new trade houses and private projects. During the reign of Philip V of Spain
the city had many new public works projects either begun or completed,
among them the new fort of San Fernando, the Hospital of the Obra Pía
and the full paving of all the streets and the opening of new roads.
Failed expedition to conquer Cartagena in 1741
In March 1741, the city endured a large-scale attack by British and American colonial troops led by Admiral Edward Vernon
(1684–1757), who arrived at Cartagena with a massive fleet of 186 ships
and 23,600 men, including 12,000 infantry, against six Spanish ships
and fewer than 6,000 men, in an action known as the Battle of Cartagena de Indias, part of the War of Jenkin's Ear.
The siege was broken off due to the start of the tropical rainy season,
after weeks of intense fighting in which the British landing party was
successfully repelled by the Spanish and native forces led by commander
General Blas de Lezo y Olavarrieta (1689–1741, death in aftermath of the Cartagena battle), a Basque from the Gipuzkoa lands of Spain.
Heavy British casualties were compounded by diseases such as
yellow fever. This victory prolonged Spain's control of the Caribbean
waters, which helped secure its large Empire until the 19th century. Admiral Vernon was accompanied by American Colonial troops, including George Washington's brother, Lawrence Washington, who was so impressed with Vernon that he named his Mount Vernon estate and plantation after him.
Silver Age (1750-1808)
After Vernon, what is called the 'Silver Age' of the city (1750–1808)
began. This time was one of permanent expansion of the existing
buildings, massive immigration from all the other cities of the Viceroyalty,
increase of the economic and political power of the city and a
population growth spurt not equaled since that time. Political power
that was already shifting from Bogotá
to the coast completed its relocation, and the Viceroys decided to
reside in Cartagena permanently. The inhabitants of the city were the
richest of the colony, the aristocracy
erected noble houses on their lands to form great estates, libraries
and printing establishments were opened, and the first café in New
Granada was even established. The good times of steady progress and
advancement in the second half of the 18th century came to an abrupt end
in 1808 with the general crisis of the Spanish Empire that came from
the Mutiny of Aranjuez and all its consequences.
When the defenses were finished in 1756, the city was considered impregnable. Legend has it that Charles III of Spain, while reviewing in Madrid the Spanish defense expenditures for Havana and Cartagena de Indias, looked through his spyglass and remarked, "This is outrageous! For this price those castles should be seen from here!"
For more than 275 years, Cartagena was under Spanish rule. On
November 11, 1811, Cartagena declared its independence.By mid-1815 a
large Spanish expeditionary fleet under Pablo Morillo
had arrived in New Granada and forces besieged Cartagena. After a
five-month siege the fortified city fell on December 1815. By 1816, the
combined efforts of Spanish and colonial forces, marching south from
Cartagena and north from royalist strongholds in Quito, Pasto, and
Popayán, completed the reconquest of New Granada, taking Bogotá on May
6, 1816
Modern times
Architecture
 |
| Port of Cartagena, Columbia |
Builders have modernized
the city in recent years, with the construction of new skyscrapers. As
of October 2007, there were 42 high-rises under construction, including
an attempt to create Colombia's tallest, the Torre de la Escollera.
This was expected to be completed in early 2007, 206 metres (676 ft)
tall with 58 floors. However, a realistic assessment of the project,
taking into account the strong Caribbean winds, led to its dismantling. A new, twenty-story building has been planned instead.
Downtown
 |
| Iglesia de San Pedro Claver |
The Downtown area of Cartagena has varied architecture, mainly a
colonial style, but republican and Italian style buildings, such as the
Cathedral's bell tower, can be seen. The official entrance to downtown Puerta del Reloj (Clock Gate), which comes out onto Plaza de los Coches (Square of the Carriages). A few steps farther is the Plaza de la Aduana (Customs Square), next to the mayor's office. Nearby is San Pedro Claver Square and the church also named for Saint Peter Claver, where the body of the Jesuit saint ('Slave of the African slaves') is kept in a casket, as well as the Museum of Modern Art. Nearby is the Plaza de Bolívar (Bolívar's Square) and the Palace of the Inquisition.
Plaza de Bolivar (formerly known as Plaza de Inquisicion) is
essentially a small park with a statue of Simón Bolívar in the center.
This plaza is surrounded by some of the city's most elegant, colonial
buildings, which have lovely balconies. Shaded outdoor cafes line the
street.
The Office of Historical Archives devoted to Cartagena's history is not
far away. Next to the archives is the Government Palace, the office
building of the Governor of the Department of Bolivar. Across from the
palace is the Cathedral of Cartagena, which dates back to the 16th century.
Another religious building of significance is the restored Santo Domingo Church in front of Plaza Santo Domingo (Santo Domingo Square). The square is home to the sculpture Mujer Reclinada ("Reclining Woman"), a gift from the renowned Colombian artist Fernando Botero. Also of note is the Tcherassi Hotel, a 250 year old colonial mansion renovated by designer Silvia Tcherassi. Somewhat removed is the Augustinian Fathers Convent and the University of Cartagena. This university is a center of higher education opened to the public in the late 19th century. The Claustro de Santa Teresa
(Saint Theresa Cloister), which has been remodeled and has become a
hotel is operated by Charleston Hotels. It has its own square, protected
by the San Francisco Bastion.
A 20-minute walk from downtown is the Castillo de San Felipe de Barajas,
located in el Pie de la Popa (another neighborhood), the greatest
fortress ever built by the Spaniards in their colonies. The original
fort was constructed between 1639 and 1657 on top of San Lazaro Hill. In
1762 extensive expansion was undertaken, and the result is the current
bastion. Numerous attempts to storm the fort were mounted, but it was
never penetrated. An extensive system of tunnels is connected
underground to distribute provisions and facilitate evacuation. The
tunnels were all constructed in such a way as to make it possible to
hear footsteps of an approaching enemy. Some of the tunnels are open for
viewing today.
San Diego
San Diego was named after the local San Diego Convent, now known as
the Beaux Arts School Building. In front of it is the Convent of the Nuns of the Order of Saint Clare,
now the Hotel Santa Clara. In the surrounding area is Santo Toribio
Church, the last church built in the Walled City. Next to it is
Fernández de Madrid Square, honoring Cartagena's hero, José Fernández de
Madrid, whose statue can be seen nearby.
Inside the Old City is found Las Bóvedas
(The Vaults), a construction attached to the walls of the Santa
Catalina Fortress. From the top of this construction the Caribbean Sea
is visible.
This is one of the most representative neighborhoods in Cartagena.
African people brought as slaves used to live in this neighborhood, the
most prominent place of which is Parque Centenario (Centenary Park),
built in 1911 to commemorate a century of independence. Inside are found
some interesting monuments, including one dedicated to the military.
Parque Centenario also serves as a local police station and a
mid-afternoon pulpit for aspiring evangelists. Over the years the park
has acquired, through various means, a sloth, two gila monsters and a
few monkeys. Cartagena's Convention Center, Third Order Church and San
Francisco Cloister are all located in the area. This area is also home
to many popular clubs like La Carbonera and Mister Babilla. They
decorate the night life and enhance the locals and tourists weekends.
The Old City has the same architectural styles as the area surrounded by
The Walls. The park is currently (September, 2011) undergoing a
complete restoration, and is closed to the public.
Bocagrande
Bocagrande (Big Mouth) has a number of hotels, shops, restaurants, nightclubs and art galleries. It is located between Cartagena Bay
to the east and the Caribbean Sea to the west, to include El Laguito
(The Little Lake) and Castillogrande (Big Castle), two renowned
neighborhoods. Bocagrande has long beaches and commercial activity
found along Avenida San Martín (Saint Martin Avenue).
The beaches of Bocagrande, lying along the northern shore, are
muddy. There are breakwaters about every 200 yards (180 m), and the
azure of the Caribbean is lacking as the beach is very nearly at sea
level and there is a lack of proper waste disposal in the city. A boat
ride of about seven minutes takes visitors far enough out to sea to see
the desired Caribbean color.
Culture
Libraries
The city has many public and private libraries:
- The Universidad de Cartagena José Fernández Madrid Library: Started in 1821 when the university opened as the "University of Magdalena and Ithsmus". Serves mainly the students and faculty of this university but anyone can use its services.
Divided in buildings across the city being assigned to the Faculties
it serves accordingly each area. The main building is in C. de la
Universidad 64 and the second biggest section is located in Av. Jose
Vicente Mogollón 2839.
- The Bartolomé Calvo Library: Founded in 1843 and established in its current place in 1900 is one of the main libraries of the Caribbean Coast and the biggest of the city. Its address is: C. de la Inquisición, 23.
- The History Academy of Cartagena de Indias Library: Opened in 1903, many of its books date from more than a century before from donations of members and benefactors. Its entrance is more restricted due to secure handling procedure reasons as ancient books require, but it can be requested in the Academy office in Plaza de Bolivar 112.
- The Technological University of Bolívar Library: Opened in 1985 Although small in general size, its sections on engineering and electronics are immense and its demand is mostly on this area, being located in Camino de Arroyohondo 1829.
- The American Hispanic Culture Library: Opened in 1999, it already existed a smaller version without Spanish funding in the Casa de España since the early 1940s but in 1999 was enlarged to serve Latin America and the Caribbean in the old convent of Santo Domingo. It specializes in Hispanic Culture and History and is a continental epicenter of seminaries on history and restoration of buildings. The restoration of the convent and the enlargement of the library was and still is a personal project of Juan Carlos I of Spain who visits it regularly. It is located in Plaza Santo Domingo 30, but its entrance is in C. Gastelbondo 52.
- Jorge Artel Library: Opened in 1997, serves the area of the southwest districts of the city, it is mostly for children. It is located in Camino del Socorro 222
- Balbino Carreazo Library: Located in Pasacaballos, a suburban neighborhood of the southeastern part of the city, serves mostly the suburbs of Pasacaballos, Ararca, Leticia del Dique and Matunilla. It is located in Plaza de Pasacaballos 321
- District Libraries: Although small, this system goes grassroots to neighborhoods circulating books, generally each district library has around 5000 books.
Theatres and concert halls
 |
| Heredia Theatre |
Performing arts have always been a big part of Cartagena's cultural
life. The first carnivals and western theaters that served in New
Granada operated here, more precisely on today's Calle del Coliseo. This
was an activity patronized by the Viceroy Manuel de Guirior and Antonio Caballero y Góngora, who, like their predecessors, spent most of the time of their mandates ruling in Cartagena de Indias.
- Heredia Theatre: Opened in 1911, inspired by the Teatro Tacón of Havana, was designed by Jose Enrique Jaspe. After years of abandonment, it was reborn in the 1990s and continues to be a cultural center. It is located in Plazuela de La Merced 5.
- Universidad de Cartagena Aula Maxima: Although in existence since the early 19th century, it is used mainly for debates which began in the late 1920s, and it still has that use today.
- The city has registered more than 100 companies of theater and traditional or contemporary dancing and is regularly visited by ballet and opera companies. Many of these local theater and traditional companies have their own auditoriums, among them: Reculá del Ovejo House, Teatro Contemporaneo Cartagenero, Ekobios, and Colegio del Cuerpo.
World Heritage site
 |
| The Castle of San Felipe de Barajas |
The port, the fortresses and the group of monuments of Cartagena were selected in 1984 by the United Nations Educational, Scientific and Cultural Organization (UNESCO)
as significant to the heritage of the world, having the most extensive
fortifications in South America. They are significant, too, for being
located in a bay that is part of the Caribbean Sea. A system of zones
divides the city into three neighborhoods: San Sebastian and Santa
Catalina with the cathedral and many palaces where the wealthy lived and
the main government buildings functioned; San Diego or Santo Toribio,
where merchants and the middle class lived; and Getsemani, the suburban
popular quarters.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●
