Padrinazgo - History Lab

Consanguinity and homonymy in Iguña (Cantabria) in the 17th century

ad_hlab_min — Sat, 19 Feb 2022 16:29:56 +0000

When we analyse the rural parish registers of the Iguña Valley in the 17th century, we can see the precocity with which the models of godparentage and spiritual kinship were adopted, with the aim of formalising and perpetuating certain Cantabrian clientelist networks. As can be seen in the resource, the level of homonymity between godparents and godchildren is quite significant, even more so if we compare it with the resulting level between consanguineous and related godparents.
The kinship denominated as spiritual increases from 1619 until the middle of the 17th century, when its highest general count develops until the end of the 17th century. On the other hand, consanguineous kinship begins to fall sharply from the middle of the century until it practically disappears, leaving its records almost completely in the face of the register based on homonymy.
Choosing a relative as godfather adds an extra layer of security to the solidarity relationship, mainly due to the function of acting as a substitute parent in case of misfortune, so choosing an uncle used to be the most functional or usual thing to do. This does not mean that all homonymous godparents belonged exclusively to the same family as the godchildren, and even less so in these rural communities where different kindreds shared similar surnames. They could also have been related generations ago, but not recently enough to be considered part of the same family group.

The post Consanguinity and homonymy in Iguña (Cantabria) in the 17th century first appeared on History Lab.

Evolution of the proportion of those sponsored by an ecclesiastic in the diocese of Lugo. 16th-19th centuries

ad_hlab_min — Sat, 19 Feb 2022 16:29:48 +0000

Patronage was used as a strategy to create and strengthen the social networks of families. After the Council of Trent, two models of godparenthood were allowed by the Church: individual, or in pairs, the latter consisting of a man and a woman. The Council itself intended to discourage godparents from being clerics; however, there was no rejection of ecclesiastics in the diocese of Lugo; on the contrary, their election increased during the following centuries. The period with the highest percentage was in the transition from the 17th to the 18th century, when ecclesiastics were the godparents of 12% of the total number of the baptised. Subsequently, the levels of spiritual affiliation decreased to 1% at the end of the 19th century. The author argues that, during the peak years of godparenting, parish clergy were seen as equals in the community where two factors converged: they could benefit from mutual agricultural help and religious training. The decline is explained by demographic and sociological factors: first, as the population increased during the 18th century, families had more options to build neighbourly relationships of fidelity, to the detriment of the clergy. Second, the number of ecclesiastics also increased, causing them to be viewed negatively as the number of burdens increased and they were perceived as agents who no longer belonged to their social group.

The post Evolution of the proportion of those sponsored by an ecclesiastic in the diocese of Lugo. 16th-19th centuries first appeared on History Lab.

From outsider to mayor: the network of Don Martín Villaranda García in Bermellar (18th century)

ad_hlab_min — Sat, 19 Feb 2022 16:29:36 +0000

The resource analyses the social impact of Martín Villaranda García as an example of clientelist, family and social reproduction networks. The author investigates Martín’s trajectory since he settled in the municipality of Bermellar (bishopric of Ciudad Rodrigo). There he married María Bogajo and they had 11 children, 8 of whom survived. Of all of them, María’s socially well-positioned father was the godfather of 5; Martín thus reinforced the ties with his father-in-law as a means of penetration and consolidation within society. With the death of Pedro in 1759, Martín saw his possessions increase as he was one of the main heirs. Six years later, in 1764, his wife died and he remarried Rosenda Sánchez Pastor, with whom he had five more children. Martín’s family networks were part of a larger strategy of social reproduction that also included ties of compadrazgo and spiritual ties that helped to underpin his social status (Martín was godfather to 13 children between 1737 and 1762, obtained hidalguía between 1752 and 1757, and was mayor ordinario in 1762 and 1767)

The post From outsider to mayor: the network of Don Martín Villaranda García in Bermellar (18th century) first appeared on History Lab.