The essentially prehistoric design of these Apalachee buildings (the precise construction methodology of which is thought to reflect a non-random proportional system), along with their predominantly native material assemblages, indicate a high degree of conservatism in the activities and functions associated with these structures. Taken as a metaphor of Spanish and Indian power sharing, the Apalachee settlement plan, plaza, and structures at San Luis suggest that, despite almost three generations of sustained European contact, native social and political institutions remained relatively intact throughout the mission period.

While Apalachee chiefs maintained their traditional leadership roles under Spanish colonization, they availed themselves of European education and institutions that suited their needs. We have documented a degree of literacy among chiefs, for whom reading and writing was a form of esoteric knowledge. And although Spain was a monarchy, it had a tradition of responsive kings to whom any subject (even enslaved women) could petition directly. In 1688, the Apalachee chiefs wrote a letter to the King of Spain to complain of their treatment at the hands of an abusive provincial deputy governor. Their salutation reads “To Charles the Second, our noble Holata [Apalachee word meaning “chief”], our great King…” And since Spanish law accorded rights to all mission natives, including property rights and the right to testify in courts, there are numerous cases of Apalachees being tried within the Spanish colonial court system for everything from counterfeiting to murder, during which they were represented by public defenders.

The most pervasive and profound change in the lives of all Apalachees at San Luis resulted from their religious conversion. The Apalachees requested friars, accepted the Catholic faith voluntarily, and were described as being “thoroughly Christianized.” However, despite Spaniards’ rigid adherence to Catholicism (e.g. the Inquisition), research at San Luis has revealed a blending of traditions that could be characterized as a moderated form of Christianity. Native practices, such as the Apalachee ballgame which was dedicated to their gods of rain and thunder, continued without incident despite Spanish calls for its abolition. And although the Apalachees chose to be buried in the mission church and observed many aspects of interment consistent with Catholic doctrine, friars regularly overlooked the Apalachees’ inclusion of grave goods with native burials despite the fact it was forbidden by the Church. There are also Apalachees (presumably chiefs) buried near the altar opposite all others burials; an orientation traditionally reserved for friars. By the 18th century, state religion in Spanish Florida became even more flexible and permitted the private practice of diverse religions.