The Virgin Mary is a primordial icon in the Roman Catholic Church, she has been giving various different titles but a couple of the most important ones are “Queen of Mexico and Empress of the Americas” and “Virgin Patroness of Latin America” (Fastiggi 509). Although she been given these unbelievable prestigious titles and the fact that she has affected various countries in Latin America. It is undoubtedly well known that the Virgin Mary has had the most influence in Mexico were she is called Our Lady of Guadalupe/Nuestra Señora de Guadalupe/La Virgen de Guadalupe. In this essay which will be discussing Our Lady of Guadalupe and how she impacted colonial Mexico. This will go in depth into the transversal historical context and the longitudinal historical context, which will be separated into sections.
Hernan Cortes was born on 1485 in Medellin, Spain. Medellion was neighbored by Estramuda, which was known for the large amounts of conquistadors that hailed from there (Herrick 130). Estramuda and the surrounding towns were also known for being strong supporters of the estemadura shrine which was the original inspiration for the name Guadalupe. Hernan Cortes first landed on Hispaniola (Dominican Republic and Haiti) in 1504, he came with 600 men with the sole purpose of setting an establishing position in the Americas (Hamnett 59). There three
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Although it was not a revolutionary amount of respect it was enough for the oppressed not to start a revolution up until the early 19th century. In the 18th century many priest were being trained in colegios and seminaries in order to “catch up” with the increased popularity of Guadalupe devotion within the indigenous communities (Taylor
Preston Lipscomb 5/22/17 Hernan Cortes Hernan Cortes was a Spanish conqueror. He was born in 1485 in Medellin, Spain. He died on December 2, 1547. He invaded Mexico in 1519, and he conquered the Aztec Empire in 1521. His parents’ names were Martin Cortez and Catalina Pizarro Altamirano.
This struggle involved all Mexican Americans and not just farmers and by including religion, it
Thesis: Antonio Marez should become a priest for the family but in doing so should break the traditional Catholicism tradition barriers and be able to incorporate his own life experiences. I.Rudolfo Anaya 's novel takes place in New Mexico in a small village called El Puerto. These details are true to Anaya 's life because the main protagonist is Antonio Marez, and he is modeled similarly to his life experiences. The mother comes from a family of farmers and the father comes from a family of vaqueros creating a conflict between the two and their children especially Antonio who is still in search of his own beliefs and identity. A.New Mexico or any Hispanic country has its cultural tradition but in this novel Rudolfo portrays multiple.
Tupac Amaru was an integral figure during the Bourbon Reforms in the 18th century. He fought for the independence of indigenous Peruvians, and his courage, perseverance, and dedication during this period was remarkable. These qualities, however, were not the only factors that influenced his actions during this time. Tupac Amaru’s dedication to the Catholic Church played an important role in his rebellion because it allowed him to persevere and fight for independence despite many setbacks.
Logan Tanaka 5/10/23 World History La Malinche Art Analysis Malinali, commonly known as “La Malinche” was a slave girl of South American indigenous blood who served as a translator/bridge between the old world Spaniards and new world Aztecas. She was originally given to the leader of the conquistadors, Hernan Cortez, as an enslaved concubine. She would take advantage of her heavy influence on both the Aztecs and Spaniards due to her being the literal connection between both worlds thanks to her knowledge of Spanish and Nahuatl, the language of the ancient Aztecs. She was able to forge diplomatic relationships and explain customs new to the Spanish explorers. Despite helping the two sides diplomatically and making things go a lot smoother
The legend of the Virgen de Guadalupe has become a common symbol of hope to many incoming immigrants of Latin American countries. Due to U.S. governmental and economic interventions in Latin American countries, it has caused many people to migrate as refuges and flee unstable environments. These mass migrations have been followed by torturous trails and stories that many times end in death or abuse, however, other times it has allowed refugees to move away and live stable lives in the U.S. However, once in the U.S., these immigrants are faced with discriminatory policy based on false accusations that makes their lives unsafe and unprotected. Therefore, Latinx religious faith becomes a strong component of community for these groups.
The Virgin of Guadalupe is a worldly known work of art; Jeanette Favrot Peterson questions the meaning of this iconic symbol in her article The Virgin of Guadalupe: Symbol of Conquest or Liberation? Peterson argues that this symbol is not only of religious connotation but of political value to freedom as well. Furthermore, paraphrasing her claims, that it was not until the nineteenth and twentieth century’s did the image reach its fullest potential of bringing together a fragmented people and become known as the “Mother of Mexicans.” The legend says that Juan Diego was visited by the Virgin on the hill of Tepeyacac and that she sent a message with him that she wanted a church built in her name, only after the third visit was he able to convince
In 1494, the Treaty of Tordesillas was established in order to evenly divide unclaimed lands between Portugal and Spain. This led to the Line of Demarcation, in which the non-European world was divided into two zones. Portugal had rights to the eastern hemisphere, and Spain had rights to the western hemisphere. This allowed Spain to colonize areas in the New World. Even though they had this opportunity, they were not able to colonize specific areas in North America due to competition with other European countries.
Along with Brazil, Mexico has demonstrated a similar phenomenon, amongst the Nahuatl-speaking locals. It is another Virgin Mary figure which was discovered on a sacred Aztec site. The statue is commonly referred to as Nuestra Señora de Guadalupe (Our Lady of Guadalupe, pictured below), however the indigenous people call her Tonantzin, after an indigenous goddess of the earth. Asides from religious figurines, there are many buildings in Latin America which are known to be influenced by the colonisation which are religious sites, most often churches. The increase in the number of churches in Latin America is another sign that religion took a large part in changing Latin American society and lifestyle.
This is due to the behaviors and beliefs that the children had learned while living in America, which she describes as a “barbaric country with its barbarian ways” (Cisneros 90). In result, the grandmother views it as her duty to pray for her family and the awful culture in which they were born, so, “like La Virgen de Guadalupe, the awful grandmother intercedes on their behalf” (Cisneros 89). The grandmother’s view on America is very evident as she considers it to be a very cruel and unsophisticated place. Overall, the choice of vocabulary in which the grandmother uses to describe America reveals a sense of superiority, or ethnocentrism, in regards to the Mexican culture in which she practices. Furthermore, the children are quick to learn of the many rules in which the “awful grandmother” sternly enforces.
Álvar Núñez Cabeza De Vaca Álvar Núñez Cabeza de Vaca was a spanish explorer from the New World and was an early explorer and first historian of Texas who was born in Jeréz de la Frontera, Spain in 1490 and died in 1559 in his early career he was in the military. In 1527 he was part of an expedition led by Panfilo de Narváez in an attempt to claim the territory from Florida to Mexico for Spain that reached what is now Tampa Bay, Florida, they set out with around 600 men and set out in June in 1528 and only four people survived and Cabeza De Vaca was one of them. Cabeza de vaca traveled for eight years across the southeast US he became a faith healer to some Native Americans as well as a trader. His name means ‘’cow head’’ in spanish
She studies their background and circumstances, explaining how “whether living in a labor camp, a boxcar settlement, mining town, or urban barrio, Mexican women nurtured families, worked for wages, built fictive kin networks, and participated in formal and informal community associations” (p. 5). These are the ways, Ruiz found, that helped Mexican American women make them part of the American society. She also talks about the attempts made by groups like Protestants that tried to civilize or Americanize the immigrant women but were unsuccessful due to the religious and community groups as well as labor unions that were formed to give them
Ever since the conquistadors had conquered Mexico, the life and culture of many modern Mexicans has been altered by Spain. From the design and organization of towns and cities to religion to class system, Spain has definitely made an impression on Mexico. One of the first imprint the Spanish made was leveling the native temples and then putting their Catholic churches and administrative buildings on top. To me, it’s as they - the Spanish are stating their religion - Catholicism - is superior to theirs. Secondly, the Spaniards used the local people as slaves to build their churches and their government buildings.
The first piece of artwork I critiqued was the famous Virgin of Guadalupe. The Virgin of Guadalupe is currently exhibited in the Basilica of Guadalupe in Mexico City. The piece of art is not solely a painting, but an enconchado. It was made into wood, and it essentially creates a reflective surface that appears as moving. Also, I like how they explain their theory on the woman of the apocalypse and how it relates to this piece of art.
In the article “The Virgin of Guadalupe: A Mexican National Symbol” by Eric R. Wolf, the facts are given about the history of the symbol as well as the importance that it plays in the lives of the people of Mexico. This Wolf applies the agnostic approach in his article by the language that he uses. He does not attempt to persuade or dissuade from believing in the Virgin of Guadalupe. Wolf starts out by explaining that the terms he uses do no represent the Mexican people as a whole, “In this paper, I should like to discuss this [Virgin of Guadalupe] Mexican master symbol, and the ideology which surrounds it. In making use of the term ‘master symbol,’ I do not wish to imply that belief in the symbol is common to all Mexicans” (Wolf 2).