Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Mexico ethnic composition
Mexico ethnic composition
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Mexico ethnic composition
Mexico was a good choice for the Jews to act as a sort of safe-haven when they fled from the discrimination of Europe, based on how accepting they were and the equality they showed towards the Jewish refugees.
In the late 1800’s, King Ferdinand and Queen Isabella of spain issued an edict of expulsion of the Jews. This meant that any Jew had two options, convert or leave your home. A converso was a Jew which said to have converted to Christianity but continued to perform Jewish rituals. Along with this edict of expulsion, the inquisition begun in Spain. “The Inquisition” was a method of finding and punishing people who did not conform to the religious rules and restrictions that the Spanish government had put into place, such as conversos.
…show more content…
Many conversos (Jews who had converted to Christianity) came to Mexico together, mainly to avoid the strict laws, and anti-semitism that was common throughout most of Europe at that point.
An important factor for Jews when moving to Mexico, was that, in the 1860’s, there were two different leaders of Mexico, Maximilian I, and Benito Juarez who were both on the side of religious tolerance. In 1867 when Maximilian I was executed, Benito Juarez took presidency of Mexico and imposed a separation of church and state and secularized the nation. Most of the Jews that went to Mexico, went between the late 1800’s and 1939, in three distinct waves. The first wave of Mexican Jews started in 1882 when the Russian Tzar died, this first wave was accelerated in 1884 when the Mexican president invited twelve Jewish bankers to come help the economy of Mexico grow. The second wave of Jews that came to Mexico, the Sephardic Jews, came to Mexico as a result of the destruction of the Ottoman empire. The ending of the Ottoman empire, resulted in the end of relative Jewish tolerance in that area. Because the Sephardic Jews had spanish roots, and dark skin, it was easier for them to integrate into Mexican society. The third, and final wave of Jews that came to Mexico. (“Jewish Virtual Library:
Mexico”) Today, there are approximately 40,000- 50,000 Jews in Mexico. Around 75% of Jews living in Mexico reside in Mexico City. Many openly Jewish people work and have worked in government positions in Mexico, such as Foreign Minister and Director of Social Security Institute. The most notable communities of Jewish people in Greater Mexico City exist in Colonia Hipódromo Condesa, Polanco, Lomas de Chapultepec, Santa Fe and Huixquilucan. There is a total of sixteen Jewish schools in Mexico, with twelve, or 75% of them, in Mexico City, reflecting the 75% of Mexican Jews living there. In addition to the fact that almost 80% of Mexican Jewish youth receives education at one of Mexico city’s twelve Jewish schools, an impressive 95% of Jewish families in mexico are members of a synagogue. Most Mexican Jews are relatively successful, being classified as middle to upper-class. (“Mexconnect: A brief history of the Jews in Mexico”)
In both the movie, La Misma Luna, and the newspaper series, Enrique’s Journey, there is a demonstration of abuse of power. Judicial policemen, immigration officers, and bandits all take part in hurting migrants in various ways. If a migrant is lucky enough to make it across the borders, then they will most certainly have physical and emotional scars. They also have their own story of survival to tell. One of the main messages sent relating to this topic is immigration officers, judicial policemen, and bandits abuse their authority by beating, robbing, and raping vulnerable immigrants in fragile situations.
The passage from Bernal Díaz del Castillo’s The True History of the Conquest of New Spain is a clear example of a narrative source. Díaz is presenting his personal account of Hernan Cortes’s expedition into Tenochtitlan. An interesting aspect of this narrative is that it was written almost 50 years after the events described occurred . Bernal Díaz del Castillo was only 24 years old when on November 8, 1519 he and the rest of Hernán Cortés’s expedition first entered the city of Tenochtitlán . He did not finish his account, titled The True History of the Conquest of New Spain, which many suspect was intended as a slight to Francisco López de Gómara’s accounts of the expeditions , until 1567 . This was not his first travel to the New World, in fact, it was his fourth . Díaz del Castillo was 19 years old the first time he traveled to the Americas, this time was to Panama . Díaz later became a governor in Guatemala, mostly as a reward for his actions as a conquistador . The event that is commonly seen as spurring the not-well-educated Bernal Díaz del Castillo to write of his experiences with Cortés was the publication of Francisco López de Gómara’s Coleccion de historiadores primitivos de las Indias Occidentales, which Díaz saw as seriously flawed and underappreciating the work of the conquistadors . The book this passage comes from languished on shelves until it was published in 1632, posthumously .
Isabella then desired to boost her control over Spain by establishing the Spanish Inquisition. Its role was to abolish heresy and make Spain a Christian nation (“Spain: History”). The Inquisition officially lasted from 1478 to 1808 (“Queen Isabella’s Influence in the New World”).
Finally, when it came down to the types of ceremonies and views both civilizations had, they were on two different pages. The Natives believed happiness was the key to good fortune. So, in order to get that fortune, they’d do sacrifices, and rituals to please the “mighty ones”. Then, as stated in the book “A History of Latin America”, it says, “Jews publicly converted to Christianity to avoid the torture…”, In which, this showed how religion and the spiritual views were forced upon people in the Spanish civilization.
Hilene Flanzbaum recalls that what is called the great wave of Eastern European immigration to the eastern United States occurred between 1880 and 1920, after which generations of Jewish-American immigrants established what it meant to be Jewish in America (2013, p. 485). Ilan Stavans points out, however, that the original Jewish settlement in what would become the United States began as early as 1654 with twenty three Portuguese-speaking Sephardic Jews from Recife, Brazil (Stavans, 2005, p. 2).
In the early 1900’s, one man bested the rival troops and used his intelligence to defeat the oppressive Mexican regime. Doroteo Arango Arámbula, also known as Pancho Villa, was born into a poor family and worked in the fields. Pancho Villa escalated from a peasant outlaw into a well-known revolutionary war strategist and folk hero. Pancho Villa could easily outsmart troops and use his popularity to help his cause for equality. His actions could not atone for any previous transgressions in his life of crime, but his tactics as a revolutionary war commander made him almost unstoppable when it came to fighting for equality. Pancho Villa was an important factor in the Mexican Revolution and its beginnings. He was one of the first revolutionaries to fight against the Mexican government, and successfully evaded and won fights against the United States government. His greatest achievement was the amount of influence he delivered the poor, and empowered them to fight for their rights.
During the Middle Ages, the Catholic Church was the dominant force in Western civilization. As the Dark Ages came to a close, the monarchies of Europe began to consolidate power; providing an alternative power base. With the Protestant Reformation came another blow to the influence of the Church. Spain, the forerunner in the Age of Discovery, was a fervently Catholic country. During the 16th century, the monarchy combined the forces of "cross and crown" in its imperial policy; much to the dismay and ultimate destruction of the indigenous peoples of the New World. Through an examination of Aztec polytheism and the Catholicism of the conquistadors, comes the central role of religion in the successful conquest of New Spain.
them, and little if any was given in return. The people who live among these
There was an influx of immigrants because of religious problems, people weren’t getting the freedom they wanted and the United States was the perfect place for them. Jewish men, women, and children were being discriminated. That is why they immigrated to the United States. If one imagined being told you can not where that or eat like that, it would be a cruel thing!
Judaism is practiced by about 500,000 Jews in the region. Mexico, Argentina, and Brazil host large communities and are faced with large amounts of anti-semitism leftover from Spanish hatred. The Jewish and Muslims were forced out of Spain, even those who had converted to catholicism, by the Spanish Inquisition. This systemic hatred had taken root in Latin America (Class Notes).
Karabell, Zachary. "The Jews of Spain." In Peace be Upon you: The Story of Muslim, Christian, and Jewish Coexistence. New York: Alfred A. Knopf, 2007. 71-81.
Arrivals, from the same year, from all countries of persons of German race were 29,682 and Hebrew arrivals were 60,764. Changing the Character of Immigration, Pg. 103. 1) Unfortunately, with such a large influx in population during a short amount of time and other variables such as immigrants being unable to speak English, inadequate affordable urban housing, and insufficient jobs, a large amount of immigrants ended up in growing slums without the feeling of security or knowledge of how to find help, if there was any, from an unrepresentative government. These factors transformed incoming immigrants into easy prey for patronage from the political machine and sustained them by giving their votes. In the 1930’s, mass immigration had stopped and representative government had begun, leading to a decline in patronage needed by then integrated immigrants and a decline in votes for the machine....
During the years of the war, America’s immigration policy and the restriction of Jewish immigrants was very apparent. The January 1943 Telegram Confirming Reports of Mass Executions of Jews in Poland talks about the Immigration Reform Act of 1924 and how it passed tight quotas on immigration. In 1924, the Unites States passed the Immigration Reform act. This act granted as little as two percent of the immigrating population a visa they needed to enter the U.S. Getting a visa could mean life or death for many immigrants. Instead of America helping the Jews escape Germany and Hitler, they blocked them out with more strict immigration policies. President Franklin D. Roosevelt and other officials warned that stricter controls on immigration were needed to prevent foreign threats from invading our nation. But innocent Jews trying to escape death don’t seem that harmful to most people. They also refused to, “ raise their immigration quotas in order to accept large numbers of refugees” (Lichtheim and Riegne 1). Because of this, many European Jews were not expected into America and in return harshly affected by Adolf Hitler and the Nazis. Some even died a horrible deaths in concentration camps just because America was afraid of giving out too many visas. Because of actions like these, the Jews were turned down in their time of need, especially when they
Therefore, they took the next step in their mission by persecuting Jews. Jews were already put in a vulnerable position in Spanish society and forced to pay special taxes. Ferdinand and Isabella treated the Jews similarly to the way that they treated the Muslims. Jews were given an option to convert, leave, or be killed. Spanish authorities issued an order stating, “Depart and never return. All Jews and Jewesses of whatever age they may be who live, reside and exist in our said kingdoms”. Jews were forced to leave Spain, leaving behind their goods and money and bringing with them only what they could carry. William Hickling Prescott, a 19th century American historian, said that the Spanish officials and soldiers were “breaking into houses, violated their most private sanctuaries, scattering their costly collections and furniture, and cosigning the wretched proprietors to indiscriminate massacre, without regard to sex or age”. Peter Martyr of Anghiera, a 15th century humanist scholar, wrote, “My sovereigns were the wisest of men to think of exterminating that despicable and infected herd [Jews].” Even a humanist believed that killing and expelling Jews from Spain would be a good course of action. Isabella and Ferdinand’s ambitious actions were completely endorsed by their Catholic subjects. At this point, Ferdinand and Isabella had already killed so many people that
It is now a widely held academic view, that the dominant occupation of Franco, and his regime, was the nationalistically focused, self-indulgent, reworking of history. Designed to brutally disseminate an idealised vision of a united singular Spanish National identity, under the auspicious guise, of avoiding another civil war and banishing the evils of Marxism. And how he, throughout the years of the dictatorship, outwardly projected this image of unity, in order to gain economic favour with the differing dominate world powers (Preston 1995). The aim of this paper will be to chart how certain cultural artefacts were used to manipulate and romanticise the propaganda perpetuated by Franco during the civil war and the ensuing dictatorship. The essay will look at how these artefacts were used during the thousand day war, in uniting the differing right wing nationalist entities into a singular force; and how this idealised propaganda imbued the Nationalists with a crusade like mentality. The paper will also examine how these ideals, in the aftermath of the civil war, were wielded callously by the Francoist movement. In their heinous endeavour of purging all Republican supporters, and decimate any objectivity as to the real nature of the civil war. The paper will conclude by looking at the cultural artefacts used by the Catholic Church during their relentless march towards, the unified ideals and morals of National Catholicism.