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Analysis Of The Article 'Our Lady Of Guadalupe'

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In Timothy Matovina’s article, there have been parishes that has “enabled women to exercise greater leadership and authority” (“Our Lady Of Guadalupe: Patroness Of América” 11). Our Lady of Guadalupe has definitely given power to these women to fight for equal gender roles in the Church. Through Guadalupe’s blessing, Esther Rodriguez says, “Guadalupe gives you [women] dignity to go places you haven’t been before” (“Our Lady Of Guadalupe: Patroness Of América” 11). “Matrifocal” (Sager 10) also involves the Madonna where she is not only the “Mother of God” (Sager 10), but the “spiritual mother of the people” (Sager 10). Our Lady of Guadalupe cares for her people just like any mother would care for her children. No matter when a child needs …show more content…

On September 16, 1810, “Spanish officials” (“Our Lady Of Guadalupe: Patroness Of América” 9) actually shut down all festivities for the Madonna’s feast day (“Our Lady Of Guadalupe: Patroness Of América” 9). Being a worshiper of Our Lady of Guadalupe is not just done in a religious way, but in a patriotic manner as well. This was extremely evident “during the Mexican Revolution (1910-17) and its aftermath” (“Our Lady Of Guadalupe: Patroness Of América” 9), when mexican devotees, including bishops and clergy members, filled the streets with Mexican flags (“Our Lady Of Guadalupe: Patroness Of América” 9) showing their pride in their country with the voice that was given to them by Our Lady of Guadalupe. Furthermore, there is a political side to this; the Mexican immigrants are constantly protesting for “immigration reform” (Galvez, Alyshia) fighting for their U.S. citizenship. Alyshia Galvez explains that Our Lady of Guadalupe is a profound symbol in war and peace and ultimately remains to be “a powerful presence” (Galvez, Alyshia) because through this blind and faithful dedication, many immigrants find their voice to stand up and fight for their rights. The immigrants’ devotion to the Madonna protects their dignity while experiencing extreme hardship in taking care of their

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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

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Maria Amparo Ruiz De Burton work entitled the “The Squatter and the Don” captures the essence of Michel Foucault’s proposition on discourse and power by drawing from the Treaty of Guadalupe-Hidalgo in 1848. She illustrates the racism and deprived rights the Mexican-American faced after being falsely promised to be given citizenship. The discourse of Burton’s work is the written laws that any citizen living within the state is supposed to abide by. Don Mariano is a man of the Alamar family who resided in San Deigo with his wife Dona Josefa and their children.

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Cabeza de Vaca attitude towards the new world was that of suffering and starvation. During his travels, he ate very little, mostly deer-tallow and at one point powdered straw. They did not eat during the day and ate very little at night. Cabeza de Vaca and his men grew very tired and hungry, but could not let the Native Americans see this suffering because they were upholding their authority over them. Cabeza de Vaca’s description of the terrain in some parts differed greatly from that of Columbus in that Columbus stated that the terrain he saw was rich lush lands with warm air and year round green

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In the altar’s center is “a plaster image of the Virgin of Guadalupe, quarter-life size, its brown Indian face staring down on the woman” (Paredes 23). The implication of the stare is of criticism as the Virgin, symbolic of an ideal Mexican womanhood, looks down on Marcela, whose Anglo features starkly contrast with the Virgin’s, and whose actions are in opposition to the values that she represents. This carefully constructed scene is meaningful. Marcela’s lifeless body lies between the bed and the altar, and opposite to the altar is Marcela’s shrine dedicated to Hollywood movie stars. These are the visual images of the opposing forces that characterize the Mexican-American struggle for resistance against American cultural hegemony.

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Nicolas Enriquez’s piece titled The Virgin of Guadalupe with the Four Apparitions depicts the Virgin mother Mary as she revealed herself to a newly transformed Christian Native named Juan Diego. This 1773 painting is a reproduction of the 1531believed arheiropoeita of Virgin Mary when she descends on Mount Tepeyac and tells Indian Juan Diego to go inform the bishop that a temple shall be built for her. The Virgin of Guadalupe is an iconic piece of Catholicism in Mexico and holds religious and cultural importance to both Spaniards and the Natives of Mexico, such as the Nahuatl. Enriquez’s painting has several deviations from the original arheiropoetia, such as different color choice and addition of Nahuatl symbols, which portrays his painting

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Everyday people are judging and being judged by others with unique criteria that we, as inhabitants of Earth deem necessary checkmarks to be met to afford and be afforded tokens of civility. In Judith Ortiz Cofer’s “The Myth of the Latin Woman” the memoir is brimming with personal accounts of fetishiztation and discrimination the author experiences as a Latin woman that have vast influence on her life. Throughout the text Cofer conveys the significance of how deep the status “exotic” to describe Latina women is held inside the minds of people which the author alludes to on page 879, “I thought you Latin girls were supposed to mature early,” [1] after being given a sudden, non-consensual kiss at a dance by her date. The author expresses the cultural dissonance between

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Selena Quintanilla was a very successful “Tex-Mex” singer, who, from the beginning of her life to the end of it, had an extraordinary life. After one time of singing to her father, a band was created and she was put into the singing world. Since that day, many journeys occurred. She has performed in many places like Mexico and Texas. She even got married and won a Grammy.

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Selena Quintanilla-Perez was a talented Mexican-American singer, songwriter, spokesperson, and fashion designer. On top of her career, she had respect, and was admired as a great role model by Mexican Americans. The “Queen of Tejano” music, her contributions to music and fashion made her one of the most celebrated Mexican-American entertainers of the late 20th century. Billboard magazine named her the “Top Latin Artist of the 90s” and then “Best Selling Latin Artist of the decade”. Selena ranks among the most influential Latin artists of all time and is credited for catapulting a music genre into the mainstream market.

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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.

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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).

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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.

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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

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La Chingada can take many forms; in this context, it is mother Mexico and La Malinche. Native Mexico and the conquest are obvious examples of a taking, however, La Malinche is all but a personified chingada. Doña Marina (La Malinche) was Hernán Cortés’s personal advisor and Indian mistress. Marina was used by Cortes and became recognized as evidence of the physical violation of women by Spanish conquistadors, or chingones. Paz argues that La Malinche can be seen as the violated Mother of Mexico, while La Virgen de Guadalupe is hailed as the virgin Mother.

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“The common denominator all Latinos have is that we want some respect. That 's what we 're all fighting for” - Cristina Saralegui. Judith Ortiz Cofer published the article, “The Myth of the Latin Woman,” where she expresses her anger towards stereotypes, inequality, and degradation of Latin Americans. Cofer explains the origins of these perceived views and proceeds to empower Latin American women to champion over them. Cofer establishes her credibility as a Latin American woman with personal anecdotes that emphasize her frustration of the unfair depiction of Latinos in society.

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On December 11, 2016 I attended the Our Lady of Guadalupe Mass event at 7 P.M. at the NDNU Chapel with my boyfriend. The purpose was to celebrate in prayer of Virgin Mary; and for me it helped me learn more about her. I found this event worthwhile because I have never attended mass before, although it was sort of odd at first. I didn’t know what was expected of me or what to say during the prayers so I just copied the ones around me.

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