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The Peninsulares and the criollos had the best life and the Peninsulares often had important jobs and roles in the government.

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Even though the Indios were suppose to be protected, they are abused by the elites.

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Peninsulares
criollos
indios
mestizos
castizos
cholos
mulatos
pardos
zambos
negros

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The Difference Between Criollos and Peninsulares.

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The Difference Between Criollos and Peninsulares.

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The peninsula's are pure Spanish born in Spain, and the criollos are the same except they were born in the new world.

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Hemispheres United and Columbian Exchange

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Overview of the Columbian Exchange and its effects.

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The slaves and lower class were suffering and the higher class liked it.

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A similar occurrence happened in America when the whites enslaved the blacks and forced them to work.

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It took place in the new world, in New Mexico.

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The official flag of New Mexico consists of a red sun symbol of the Zia people on a field of gold (yellow). It was officially adopted in 1925 to highlight the state's Native American and Hispano heritage: It combines a symbol of the Puebloan people, who have ancient roots in the state, with the colors of the flag of Spain, which established and ruled Nuevo México for over two and a half centuries.

The New Mexico flag is among the most unique and recognizable in the United States, and has been noted for its simple and aesthetic design. It is one of four U.S. state flags without the color blue (along with Alabama, California, and Maryland) and the only one among the four without the color white. The flag of New Mexico is also one of only two U.S. state flags (the other is Oklahoma) to include distinct Native American iconography.

The proportions of the symbol are fixed by New Mexico law: the four groups of rays are set at right angles, with the two inner rays one-fifth longer than the outer rays, and the diameter of the circle in the center is one-third the width of the symbol.

Coronela flag of the Spanish Tercios Morados Viejos Tercios division (old murrey or purpure) during New Spain

Previous flag

During its first thirteen years as a state, New Mexico did not have an official flag. The San Diego World's Fair of 1915, which occurred three years after New Mexico's admission to the union, featured an exhibit hall where all U.S. state flags were displayed; lacking an official flag, New Mexico displayed an unofficial one designed by Ralph Emerson Twitchell, the mayor of the state capital, Santa Fe. Known as the "Twitchell flag", it consisted of a blue field with the U.S. flag in the upper left corner, the words "New Mexico" in silver lettering in the center of the flag, the number "47" in the upper right corner (in reference to New Mexico being the 47th state), and the state seal in the bottom right corner (which in some historical references is wrapped with the words "The Sunshine State"). As of 2005, the only known Twitchell flag in existence was displayed at the Palace of the Governors in Santa Fe.

In 1920, the New Mexico chapter of the Daughters of the American Revolution (DAR) called for the creation of an official flag that would reflect the state's unique heritage and culture. A statewide contest was held in 1923 to solicit new designs. Eventually, a design made by Dr. Harry Mera of Santa Fe and sewn by his wife Reba Mera was selected. In 1925, Governor Arthur T. Hannett signed legislation proclaiming the Mera design the official state flag, which remains in use and unchanged to this day.

A reconstruction of New Mexico's unofficial state flag, used in the 1915 San Diego World's Fair

Dr. Mera was a physician and archaeologist who was familiar with the Zia sun symbol, initially found at Zia Pueblo on a 19th century pottery jar, which was later revealed to have been taken from a tribal secret society by James and Matilda Stevenson in the 1890s, likely without permission. The symbol has sacred meaning to the Zia people. Four is a sacred number symbolizing the Circle of Life: the four directions, the four times of day, the four stages of life, and the four seasons; the circle binds these four elements of four together. The symbol was used without the permission of the Zia people, and they have fought to prevent it from being used without their permission, including via attempting to copyright it, during and after its adoption as a symbol of the state, and due to concerns over desecration of the symbol. A 2012 joint memorial by the state and the Zia people later acknowledged the state had appropriated the image without permission. Due to its longstanding use, the symbol is now unlikely to be eligible for copyright, falling into the public domain, which remains a point of contention between the state and the Zia people, as the tribe was unaware of the specifics of such laws at the time the symbol was co-opted, and had only been considered U.S. citizens since the 1924 Indian Citizenship Act.

The salutation, "I salute the flag of the State of New Mexico and the Zia symbol of perfect friendship among united cultures", is commonly recited in New Mexico public schools after the United States pledge of allegiance.

The New Mexico flag was rated first in a 2001 survey of 72 U.S. and Canadian flags by the North American Vexillological Association.

That a flag be and the same is hereby adopted to be used on all occasions when the state is officially and publicly represented, with the privilege of use by all citizens upon such occasions as they may deem fitting and appropriate. Said flag shall be the ancient Zia sun symbol of red in the center of a field of yellow. The colors shall be the red and yellow of old Spain. The proportion of the flag shall be a width of two-thirds its length. The sun symbol shall be one-third of the length of the flag. Said symbol shall have four groups of rays set at right angles; each group shall consist of four rays, the two inner rays of the group shall be one-fifth longer than the outer rays of the group. The diameter of the circle in the center of the symbol shall be one-third of the width of the symbol. Said flag shall conform in color and design described herein.

Pledge to the flag of New Mexico

U.S. and New Mexican flags flying near Deming, February 2014.

The pledge to the state flag is available in English and Spanish:

I salute the flag of the state of New Mexico, the Zia symbol of perfect friendship among united cultures.

Saludo la bandera del estado de Nuevo México, el símbolo zia de amistad perfecta, entre culturas unidas.

-  New Mexico Statutes and Court Rules, Section 12-3-7

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The official flag of New Mexico consists of a red sun symbol of the Zia people on a field of gold (yellow). It was officially adopted in 1925 to highlight the state's Native American and Hispano heritage: It combines a symbol of the Puebloan people, who have ancient roots in the state, with the colors of the flag of Spain, which established and ruled Nuevo México for over two and a half centuries.

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When the peninsulares created it they new that they would have the upper hand when it came to liestyle food water shelter and just having a good life.

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Los españoles peninsulares, conocidos como blancos peninsulares en Venezuela,fueron una clase social, económica y política que se constituyó con los colonos llegados a América directamente desde la Península Ibérica, a principios del siglo XVI, con la finalidad de poblar y controlar los nuevos territorios conquistados.

A finales del siglo XV se consolidó el proceso de conquista de América por parte del Reino de España. En pocos años, los españoles pasaron a convertirse en dueños de inmensos territorios con todas las riquezas naturales que contenían, así como también, con el control de la población nativa que habitaba estos territorios.

¿Cuándo se asentaron los españoles peninsulares o blancos peninsulares?

A partir de 1526, estos nuevos y recientes dueños de lo que dieron por llamar la Nueva España, vinieron directamente desde la península española para poblar y evangelizar a los nativos americanos.

Estos fueron los llamados españoles peninsulares que establecieron encomiendas para el reparto tanto de las tierras como de las comunidades indígenas para el uso de conquistadores y colonos.

Estos primeros colonos, llamados también gachupines o godos, ocuparon la más alta jerarquía social y gozaron de los mayores privilegios económicos y políticos.

Asumieron los cargos más importantes del gobierno y de la administración en los nuevos territorios adosados a la corona española. También tenían el camino abierto para ocupar la más alta jerarquía eclesiástica y del ejército. Eran los representantes del poder español en América.

Es de hacer notar que la mayoría de los españoles llegados a tierras americanas en pleno albor del siglo XVI, no eran miembros ni de la nobleza ni de las altas clases sociales españolas. Por el contrario, muchos eran marineros y aventureros que emprendieron el largo viaje al nuevo continente en busca de oro y riquezas.

Por su valentía, en ciertos casos, les fueron dados a algunos títulos nobiliarios menores (como el título de "Hidalgos") en reconocimiento a sus servicios a la Corona en las Indias.

Los primeros colonos llegaron principalmente desde Castilla; más adelante llegaron catalanes y mallorquines a establecer empresas comerciales. En general, todo español llegado directamente desde España pasaba a pertenecer a la clase social de los españoles peninsulares.

Al poco tiempo de la llegada de los primeros españoles que se asentaron en tierras americanas, surgió una nueva clase social: los criollos, que en portugués significa "negro criado en la casa del señor" (nótese la discriminación desde la propia etimología), y que no eran otra cosa que los descendientes de españoles nacidos en territorio americano.

Si bien legalmente eran españoles, en el devenir cotidiano de la América colonial, estos hijos de españoles puros eran considerados inferiores, al punto de llamarlos criollos en vez de españoles.

Obviamente, con el paso del tiempo, los españoles peninsulares fueron muriendo y los criollos fueron aumentando en número.

Se calcula que ya para 1792, en México, por ejemplo, existían apenas entre 11 mil y 14 mil peninsulares, o lo que es lo mismo, el 0.2% de la población total; mientras que había aproximadamente un millón de criollos que representaban el 16% de la población total mexicana.

La discriminación que existía en la sociedad de la Nueva España era tal, que dentro de la misma clase de los criollos existían ciertas "subclases" determinadas básicamente por el color de la piel y la ocupación.

Los que eran tan blancos como los peninsulares, y además compartían sus aspiraciones sociales, podían mantener estrechos vínculos económicos, políticos y familiares con los peninsulares. Esto generó una poderosa oligarquía criolla.

Los demás criollos comenzaron a reclamar sus derechos de "igualdad" respecto a los españoles peninsulares y al resto de los criollos blancos sobrevalorados, reclamando la posibilidad de ocupar los mismos cargos y acceder a las mismas prebendas.

Pero la Corona Española parecía poner una mancha indeleble y un halo de desconfianza sobre todo lo engendrado en las nuevas tierras conquistadas. Los altos cargos políticos y militares quedaron siempre reservados a los peninsulares.

También siguieron gozando de privilegios en las actividades comerciales en la Nueva España. Los criollos tuvieron que conformarse con cargos medios y actividades comerciales de menor envergadura.

Esta segregación hecha por España a sus propios hijos, fue el caldo de cultivo para las posteriores gestas independentistas.

Al no poder ser considerados españoles, los criollos comenzaron entonces a sentirse americanos, a tomarle más amor al suelo donde habían nacido que al suelo de sus padres y, por consiguiente, a pelear por su independencia de la Corona.

En realidad fueron sólo tres las clases sociales que coexistieron en la América colonial:

Los indígenas, autóctonos y nativos de los territorios conquistados

Básicamente se convirtieron en la mano de obra para trabajar las tierras que peninsulares y criollos explotaban. No tenían acceso a la educación ni a ocupar cargos administrativos ni militares. Eran la base de la pirámide.

Los criollos, descendientes de los españoles nacidos en América

Con acceso a la educación y a ciertos cargos comerciales, pero sin los mismos plenos derechos de los españoles peninsulares. Eran el escalafón medio de la pirámide.

Los españoles peninsulares, en la punta de la pirámide

Españoles nacidos en España con todas las prebendas y derechos.

Pero de la mezcla de españoles, criollos e indígenas nacieron castas sociales que aumentaron en número con las subsiguientes migraciones (por ejemplo, de africanos y asiáticos) después de la conquista.

Estas mezclas raciales en la Nueva España se dieron a lo largo de más de tres siglos. Fueron los estratos sociales más discriminados y relegados durante toda la historia colonial, pero fueron los que le dieron a América su gran riqueza cultural.

1. Gloria Delgado de Cantú. Historia de México. Volumen I: El proceso de gestación de un pueblo. p.382, 383.

2. Criollos y españoles en el Virreinato - Los Peninsulares - Clase Social. Españoles o Peninsulares vs. Criollos.

3. Los criollos y los peninsulares, Siglo XV en adelante / América Latina. Biblioteca Plan Ceibal. Recuperado de contenidos.ceibal.edu.uy.

4. Clases sociales y castas de la Nueva España. Recuperado de historiademexicobreve.com.

5. Óscar Mauricio Pabón Serrano (2012). Las cortes de Cádiz y los españoles de ambos hemisferios: El debate sobre la igualdad de representación entre americanos y peninsulares. Revista Temas N° 6. Departamento de Humanidades Universidad Santo Tomás. Bucaramanga, Colombia.

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¿Quiénes eran los Españoles Peninsulares? - Lifeder

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Los españoles peninsulares fueron una clase social, económica y política que se constituyó con los colonos llegados a América directamente desde la Península Ibérica, a principios del siglo XVI, con la finalidad de poblar y controlar los nuevos territorios conquistados.

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Certain bloodlines could have been wiped out for good if they were not getting enough food or water and healthcare.

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The two mix groups are the pardos
and the zambos.

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Zambo (casta) - Wikipedia, la enciclopedia libre

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Se solía llamar zambo (Cafuzo en Brasil), (lobo en México,​ y garífuna en la costa oriental [caribeña o atlántica] de Honduras, Nicaragua, Guatemala y Belice) al individuo nacido del mestizaje de una persona negra con una persona indígena americana.

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The 3 pure races are the peninsulares, the indios, and the negros.

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On September 21, 2012, the Boston Globe offered the following account of an interchange videotaped at a fund-raiser for presidential candidate Mitt Romney:

"When he [Mitt Romney] lamented that his father was born in Mexico to American parents-'Had he been born of Mexican parents, I'd have a better shot of winning this'-a female donor spoke up.

'You can pull an Elizabeth Warren,' she said.

Romney explained to the audience, 'Elizabeth Warren, she's the woman who's running for US Senate in Massachusetts who said she's Cherokee.'

'It turns out that at most she's 1/32d Cherokee," Romney added. "And even that can't be proven. So, in any event, I mean I could put down my dad was born in Mexico and leave it at that.'"

There are several take-aways here for both political pundits and sociolinguists (not to mention prospective voters). Mr. Romney's interlocutrix suggests that he could garner a larger share of the increasingly important Latino vote by claiming to have had a Mexican parent. Presumably the suggestion is facetious, given the considerable negative hay Ms. Warren's Republican opponent has attempted to make of her assertion of having had Native Americans among her Oklahoman ancestors. Mr. Romney's response (presumably equally light-heartedly) acknowledges his father's Mexican birth to American ex-pats and essentially dismisses the idea of pursuing the matter for political gain, thereby avoiding the possible accusation that his father had actually been an anchor baby.

For the political pundit, how candidates for public office choose to handle the presentation of their and their opponents' racial and ethnic backgrounds for good or ill is a general subject of interest on which the fund-raiser dialog provides some focused illumination. For the sociolinguist, what is equally of interest are the ways in which the relationship between race (genetics) and ethnicity (culture) is construed by campaigners, the news media, and the general public-as a thought experiment, try substituting, say, "Canadian" for "Mexican" and see how your mental image changes.

Mexico, like the other New-World Spanish colonies, was originally both multicultural and, as its indigenous population was joined by the arrival of (white) Europeans in the early 1500s and, shortly thereafter, (black) Africans, multiracial as well. And these canonical groups- indios, españoles or blancos, and negros or moros (literally, 'Indians,' 'Spanish' or 'Whites,' and 'Blacks' or 'Moors')-were themselves culturally heterogeneous groups: Indio could designate a member of any of a variety of quite distinct native societies (Aztec, Mayan, Chichimeca, etc.), españoles or blancos could refer equally to white Europeans (a.k.a. gachupines) or their white New-World progeny (a.k.a. criollos), while a negro or moro could be a black person who was the product of one or another of several African societies or was born in the New World, the word moro in either case having been repurposed from its original sense in (European) Spanish, where (according to Gómez de Silva's Breve diccionario etimológico de la lengua española) it referred to "a member of the Muslim community of mixed Berber and Arabian origin chiefly inhabiting northern Africa," the region known in Roman times as Mauritania (Greek Μαυρουσία).

As indios, blancos, and negros mingled and produced multiracial offspring who in turn mingled and reproduced, the Old-World Spanish rulers attempted to pigeonhole the members of the increasingly complex New-World population mix through a system of nomenclature that assigned a name to (theoretically) each of the possible types of offspring of each possible pairing of existing racial types. The system was known as the sistema de castas, your casta (from Latin castus, -a, -um 'pure, unpolluted,' whence English chaste as well as caste) being your racial type, an identifier of the percentage of indio, blanco, and negro ancestry which you inherited as your birthright. The definition of a casta had in addition to its genetic component an overlay of associated social attributes that, in theory if not in actual practice, characterized your legal rights (e.g., what part of town you could live in and whether you could carry arms) and the range of professions open to you. Period paintings of parents-cum-child showing idealized casta physical features, dress, and accoutrements were all the rage as souvenirs to take back to Europe after a trip to the New World, post cards and the Kodak Brownie having yet to be invented.

The number of possible castas was obviously considerable: From the six possible indio/blanco/negro X india/blanca/negra pairs, you get six different offspring types ( indio X india = indio; indio X blanca = mestizo; indio X negra = zambo; blanco X blanca = blanco; blanco X negra = mulato; negro X negra = negro); from a like pairing of these six, you get 21 different types of offspring; from 21, you get 231; and so on. (Mathematically, we're calculating the sum of N where N is the number of offspring types-three, six, 21, and so on-the formula for which is X = N * (N+1) /2 in case you'd like to try this at home.) The following table shows a portion of the system, where parents appear to the left and right of the X immediately above their offspring:

You do not have to do much of the math to figure that there must have been quite a few empty slots in the system (which was finally abandoned in the early 1800s during the Latin American wars of independence) between those occupied by the first couple and the one occupied by their possible albarazado descendent (who could reckon himself 8/128 indio, 75/128 blanco, and 45/128 negro should he be interviewed on the campaign trail). Part of the explanation for these lacunae involves the way in which the system viewed the "whitening" ( blanquesimiento) of the indio population:

Thus, if you were 7/8 blanco and 1/8 indio, you were considered blanco and got to start all over again. Not so if seven of your great-grandparents were blancos and the other was a negro or negra:

In this case, instead of collecting $200 and passing Go, you were as an albino, etymologically "white"-the standard Spanish term for "white" is blanco, ultimately of Germanic origin, while albo (Latin albus 'white') has been largely restricted to poetic use-but socially tainted, however slightly. The reasons for the disparity were several, genetics and actual physical appearance being, apparently, somewhat less important than the original relative numbers of indios, blancos, and negros and whether they were considered aristocracy, serfs, or slaves: Originally indios, both male and female, far outnumbered the blanco population, which was exclusively male; both societies were based on the estate system consisting of an aristocracy plus everybody else, two factors that facilitated the integration of indios with blancos and mitigated against the enslavement (if not the exploitation) of the former by the latter. Negros were imported as slave labor later to make up for the loss of the indigenous workforce due in large part to disease. Their numbers were relatively small.

The differences between the lineages in Family Tree and Family Tree Variant tell another part of the story. First, while everybody seems to agree on the meaning of the terms español, negro, mulato, and morisco, terminology starts to vary when it comes to naming the next generation- albino or chino. (The term chino is most probably from china, a Quechua word meaning "female, woman.") Second, there is some confusion as to the lineage of the salta atrás (literally, 'jump back' though perhaps 'throw-back' would be more apt), the parents being an albino/chino and either a blanca or an india. In fact, after the third generation, casta terminology tends to get rather fast and loose, suggesting that for all practical purposes nobody (with the possible exception of the souvenir portrait painters) actually kept track of more than three generations of casta differentiation and probably fewer than that, given the general lack of contemporary genealogical documentation beyond oral tradition, the practice of rounding up ("passing"), and the refocusing of political power from Spain to the eventually independent colonies in which, while as far as skin color goes the light end of the color spectrum is still to some extent advantaged, centuries of intermarriage have rendered the sistema de castas mercifully irrelevant.

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On September 21, 2012, the Boston Globe offered the following account of an interchange videotaped at a fund-raiser for presidential candidate Mitt Romney: "When he [Mitt Romney] lamented that his father was born in Mexico to American parents-'Had he been born of Mexican parents, I'd have a better shot of winning this'-a female donor spoke up.

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Social group based on race, breed, and liniage. The spanish created it in the 15th century, and it lasted until the 18th century. Peninsulares created it because they knew that they would have a better life.