Manuela Sáenz - Knowledge (XXG)

534:. Manuela had remained behind in Lima, trusted by Bolívar to look after his affairs, and moved to stop the mutiny. Presenting in full uniform, she addressed troops of the Third Division and begged them to remain loyal to Bolívar. Afterwards, she began bribing sergeants and corporals in the hopes of outbidding the conspirators, to some success. This continued until she was captured by the new Peruvian government on February 7, and imprisoned in a convent. She protested her treatment under both Bolivarian laws and new Peruvian laws, and this agitation would eventually see her released from prison in March, and forced into exile in April. As a result of this agitation, she was now beginning to be known as the Libertadora, a public legend to match Bolívar in the minds of some. Manuela now followed Bolívar to 487:, where at a ball she met Simón Bolívar, eventually becoming romantically involved. Bolívar's life was much more exciting and dangerous than Dr. Thorne's, and thus Sáenz was drawn to him. Their shared vision of freedom for Spanish colonies was the driving force that kept their relationship adventurous. However, her husband missed her and begged to return to him, with the promise that he would forgive her for leaving him. She wrote to him and explained that she was not interested in restoring their marriage. She thought that he was far too serious, and that their relationship lacked passion. The qualities that she loathed in her husband were evident in Bolívar. Therefore, even through Bolívar's absence, she remained in constant contact with him. She exchanged 787: 759: 499: 312: 682:” which Saenz was familiar with at her time. This notion of motherhood focused on the idea that women were better as wives and mothers than as companions and collaborators. The praise of republican motherhood showed that there was fear and distress with the idea that women could influence and undermine the state if they are left on their own. Through the friendship discourse women would be seen as friends and peers to men, as companions and collaborators. 52: 592: 877:, that contains personal effects from both Sáenz and Bolívar to " the memories of Manuela Saenz, Quito's illustrious daughter". Located at Junin 709 y Montufar, Centro Histórico, Quito. Entrance to the museum is free with the purchase of one of the books about Manuela's life. Personal effects within the museum include 607:, revoked her passport. She was charged with conspiracy against the Spanish crown, and was thus exiled, despite the fact that she did not get a trial. Rocafuerte justified his order to exile Sáenz by stating “It is the women who most promote the spirit of anarchy in these countries". She then took refuge in northern 358:" ("liberator of the liberator"). In an unknown letter she wrote, she claimed that "the Liberator is immortal," despite the fact that she was responsible for his survival. Manuela's role in the revolution after her death was generally overlooked until the late twentieth century, but now she is recognized as a 387:

and the married Spanish nobleman Simón Sáenz de Vergara y Yedra (or Sáenz y Verega). Her mother was abandoned by her modest family as a result of the pregnancy and her father paid for young "Manuelita" to go to school at the Convent of Santa Catalina where she learned to read and write. While there,

518:" or 'Dame of the Sun'), honoring her services in the revolution. In public she often wore a colonel's uniform, accompanied by her two black servants Jonatás and Nathán, also attired in soldier uniforms. During the first months of 1825 and from February to September 1826, she lived with Bolívar near 677:

She developed a discourse of friendship while in exile to give women some empowerment. This discourse of friendship was used to justify the influence of women in politics. Her work opposed the exclusion of women from politics by connecting friendship with female companionship. Seeing elite women as

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On 25 September 1828, mutinous officers attempted to assassinate Bolívar. Woken by the sound of fighting, Bolívar intended to investigate, but Sáenz, who was sharing his bed, persuaded him to leave by a window while she confronted the intruders. She then convinced them that Bolívar was somewhere in

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Friendship, therefore, became a tool for independent women, which gave them a degree of influence greater than they were previously seen before this friendship discourse. Saenz believed that friendship would create stability and consistency. Sáenz switched the gendered icons within ideology at the

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During the anti-Bolivarian conspiracy led by Colombian Colonel José Bustamente, Manuela was a key member of the Pro-Bolivarian forces. On January 25, 1827, significant portions of the Colombian Army's Third Division mutinied in Lima, arresting senior officers and seizing key locations in the city,

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Jose De San Martin after proclaiming Peru’s independence in 1821 awarded Manuela Saenz with the highest distinction in Peru, which was the title of signet ring of the Order of the Sun of Peru. In her early periods she would hold secret gatherings, where she would pass information as a spy. Manuela

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During Saenz's time, women's realm consisted of private and domestic spaces while politics and warfare spaces were for men. She found various ways physically and symbolically to take part in masculine spheres of activity yet also take part in the feminine arenas of her period. She used feminine

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which encouraged the recognition of Manuela Saenz and paid homage to her. This was known as the "Primer Encuentro con la Historia: Manuela Saenz". All participants swore to follow her example by rallying against sexual, racial and class discrimination, and other injustices. They saw Saenz as a

460:, and other women who were pro-Independence attempted to recruit colonial troops from the royalist defense arsenal in Lima, guarded by the vital Numancia regiment. The conspiracy was a success, with much of the regiment, including Manuela's half brother, defecting to the anti-Spanish army of 574:

to burn the remaining, extensive archive of his writings, letters, and speeches. O'Leary disobeyed the order and his writings survived, providing historians with a vast wealth of information about Bolívar's liberal philosophy and thought, as well as details of his personal life, such as his

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longstanding love affair with Manuela Sáenz. These letter's in part cleared her reputation by disproving the stereotypes used to exaggerate the importance of Bolívar. Shortly before her death in 1856, Sáenz augmented this collection by giving O'Leary her own letters from Bolívar.

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while he was in transit, leaving the country to exile. His death left her without fortunes, and as the political target for the national government. Historians often link the last few years of Bolívar's decline to Manuela's reputation. On his deathbed, Bolívar had asked his

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writers wrote about her and her participation in the revolution, and these writings largely portrayed her as either exclusively the lover of Simón Bolívar or as incapable and wrongfully participating within the political sphere. These portrayals also assured her

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the building and proceeded to lead them to various rooms, affecting to lose her way and even stopping to attend one of the wounded. Eventually the would-be assassins lost patience and beat her before departing. Her actions led Bolívar later to call her "

730:. Because she had been buried in a mass grave, no official remains of her existed for the state burial; instead, "symbolic remains", composed of some soil from the mass grave into which she was buried during the epidemic, were transported through 335:, 27 December 1797 – Peru, 23 November 1856) was an Ecuadorian revolutionary heroine of South America who supported the revolutionary cause by gathering information, distributing leaflets and protesting for women's rights. Manuela received the 667:

She did not feel constrained by gendered conventions of what was considered proper feminine behaviour. She smoked, she dressed up in masculine clothes, was trained for military action. Saenz was an erotic symbol with her passion for Bolivar.

350:. This provided the setting for involvement in political and military affairs, and she became active in support of revolutionary efforts. Leaving her husband in 1822, she soon began an eight-year collaboration and intimate relationship with 630:

Saenz would establish The Society of Patriotic Ladies and decorating the members with the slogan “To the patriotism of the most sensitive" Manuela Sáenz and other women partook in conspiracies against Spanish rule in her years of exile.

615:. She remained politically active and frequently wrote letters to other revolutionaries. She descended into poverty and for the next twenty-five years, a destitute outcast, Manuela sold tobacco and translated letters for North American 1251: 420:

For several years, Manuela lived with her father, who in 1817 arranged for her marriage to a wealthy English doctor, James Thorne, who was twice her age. She married Dr. Thorne out of obedience, not out of love. The couple moved to

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wrote in his memoirs about her "inexplicably close relationships" with her friends Polycarpa and Baltasara. After her death, Sáenz became a symbol not only of feminism, but also of the struggle of sexual minorities (including

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After the assassination attempt, Manuela proved to be a key part of identifying the loyalties and reliabilities of army officers, attempting to help Bolívar maintain control of the disintegrating Gran Colombia.

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epidemic. Her body was buried in a communal, mass grave and her belongings were burned. The items that did survive, personal letters and artifacts, contributed later to the legacy of both her and Simon Bolívar.

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Lastly, by putting aside the view of motherhood or “woman problem,” Saenz work and image encouraged women to demand respect from politicians and intellectuals as individuals and not just as icons of their sex.

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and held social gatherings in her home where guests included political leaders and military officers. These guests shared military secrets about the ongoing revolution with her, and, in 1819, when

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Saenz was often described as an eccentric woman, a lesbian, who "would dress up during the day as an official and during the night she went through a metamorphosis with the help of some wine."

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and native servants and maids. She kept in contact with the upper class nuns of Santa Catalina for much of the rest of her life, and they provided counsel to her. She was forced to leave the

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Chambers, Sarah. (2001). Republican Friendship: Manuela Saenz Writes Women into the Nation, 1835-1856. The Hispanic American historical review. 81. 225-57. 10.1215/00182168-81-2-225. pp 231

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Manuela Sáenz did not protest women’s exclusion from politics, but used that exclusion as a reasoning and personal interest into an affirmation of reliability and trustworthiness of women.

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Saenz was described as a heroine and known for her patriotism. This patriotism was noticed in her sympathies for the creole uprising against the Spanish control in South America.

1938: 718:. Robert T. Conn, however, wrote that there is no clear evidence that Manuela entered into same-sex relationships, but he noted that she had 'behavioral bisexuality'. 838:

Latin American feminist groups subsequently, her image was commonly used as a rallying point for Indo-Latina causes of the 1980s. The popular image of Manuela riding

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about Manuela. Ideas about her being sexually deviant, hyper feminine and incapable were replaced by more favorable portrayals as the 20th century progressed.

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