Sor Juana Ines de la Cruz, was a woman with an aching desire to learn. Born to an upper class family, Juana began educating herself at the age of three. It was in her grandfather library she learn to read and write, this continued into her adult years. Although she faced many challenges because of this desire, Sor Juana did not let that hinder her from studying. Sister Juana is celebrated as the “Tenth Muse” in Europe and the Americas, and was one of most famous writers of her time. She studied many subjects such as theology, mathematics, and astrology. At the age of sixteen Sor Juana severed as a lady in waiting for the pervious vicereine, Dona Leonor Carreto, her intellectual skills were then recognized. At the age of twenty, she devoted …show more content…
her life to the Catholic Church and became a nun. Most people believe that she became a nun in search for a safe environment to continue her intellectual studies. At the convent, she had her own library and study. During this time Sor Juana began writing secular forms of poetry and drama, she became very famous for these writings. Although she was free to study, Sor Juana still had restrictions on what she could and couldn’t do. In this era, women were considered inferior to man and could not partake in any form of studies that man did. Also, there were only three options available for women, to become a housewife, a prostitute or a nun which Sor Juana choose to become. She knew that it was dangerous for her to continue her secular studies living in the convent because of her religious superior who rebuked her involvement in worldly interest. However, Sister Juana had protection from the viceroy and the vicereine of New Spain, they admired her works and had a very powerful connection with her, until they were evicted from power because of the archbishop who was a misogynist. The archbishop believed that women shouldn’t be involve in secular and religious studies. When women were in his presents they had to cover their faces with veils and before he entered a room that previously had women in it he would spray the room to remove the smell of their presents. Sor Juana continued her studies until a plague hit Mexico City, there were storms, famine, and a solar eclipse. During this time she lost close friends and she decided to reaffirm her faith in a statement signed in her own blood with the words “I, Sor Juana Ines de la Cruz, the worst of all”, and she gave away all her worldly possessions and her memories.
Shortly after Sor Juana died while nursing the sick in the convent. In 1690, Sor Juana wrote a commentary on a sermon delivered 40 years prior, on the nature of Christ’s love towards humility. Her commentary was then published without her knowledge by here detractor bishop of Puebla. The bishop titled it, “letter worthy of the wisdom of Athena, and he also adjunct it with his own letter to Sor Juana. Sister Juana’s response titled “Reply to Sor Filotea”, which is her most famous piece of writing and some might say her downfall, shows how she states her beliefs about her secular knowledge and women rights. She knew who wrote the letter but instead she chose not to reveal the bishop of Puebla by responding to it calling him “Sor Filotea”. Her rhetoric defends all women rights to purse an education and a secular life, she justifies this by speaking of her own talents and accomplishment as well as citing biblical evidence and figures. Her use of biblical evidence to support her call for strong, educated women has earned her recognition for her rhetorical skills. On page (Reply to Sor Filotea de la Cruz 249) she states “Am not I the son of Jemini of the least tribe of Israel… Whence, O venerable Lady,
whence comes such a favor to me? By chance, am I something more than a poor nun, the slightest creature on earth and the least worthy of drawing your attention?”, here she writes as though she is unworthy and submits to bishop of Puebla intellectual superiority, she then uses her writing skills and knowledge to deny any claims of inferiority and proves that she is smart, in a humble but formfitting tone. Sor Juana then goes on by explaining that her intellectual knowledge is a gift from God; God provided her with this gift so how are you going to try to take away something God created by doing this you would be going against his will. Sor Juana shows that if she forced herself not to study it proved how “privation gives rise to appetite” is true. All throughout “Reply to Sor Filotea” Sor Juana shows that secular education is imperative to understand biblical passages. “Shalt thou be able to join together the shining stars the Pleiades, or canst thou stop the turning about of Arcturus? Canst thou bring forth the day star in its time, ad make the evening star to rise upon the children of the earth?’’ (Reply to Sor Filotea de la Cruz 255). How would we understand the terms used in this quote from the bible if we didn’t partake in the study of astronomy? She goes into details about the importance of music, law, theory, astronomy, and mathematics that pertains to the bible. “How, without command of the two branches of Law, should one understand the Book of the Law? Without considerable erudition, how should we understand the great many matters of profane history…?” (Reply to Sor Filotea de la Cruz 255). Sor Juana uses question to show how each aspect of science, math, and art are important in the bible. “Without logic, how should I know the general and specific methods by which Holy Scripture is written? Without Rhetoric, how should I understand it figures, tropes, and locations?”(Reply to Sor Filotea de la Cruz 254). Sor Juana compared herself to female intellects of the bible. Individual women such as Deborah, Queen of Sheba, Abigail, and Esther and many more who had not only demonstrated their ability to compete with men intellectually throughout the century, they had also demonstrated their desire to do so. These women were exemplary in intellect and leadership and even tested man with riddles and rhetoric’s. “ For I see a Deborah issuing laws, military as well as political, and governing the people among whom there were so learned men…I see so many and such significant women:” (Reply to Sor Filotea de la Cruz 258). Sor Juana turned around the logic used by the Church to justify her oppression and subverted it into a magnificent defense for women’s intellectual rights and education. The church used these words: “At the difficult passages of the Holy Scripture, he added fasting to payer. And he used to say his companion Brother Reginald that he owed all his knowledge not so much to study or hard work, but rather he had received it from God.” (Reply to Sor Filotea de la Cruz 255). Sor Juana is basically saying that she studies many things so does have an inclination to one it is what God wants for her, she received this gift from him. In Sor Juana Ines de la Cruz's "Reply" to Sor Filotea de la Cruz, though the letter tone was superficially humble, Sor Juana forcefully insists that women have a natural right to the mind. The tone throughout the response remains constant; she sounds very humble as she defends woman's right to study. Even though her tone is humble you can read between the lines to understand how she really feels. For example, she says “Mother superior who believed that study was an affair for the Inquisition and ordered that I should not read… I obeyed her (for the three months or so that her authority over us lasted) in that I did not pick up a book.” (Reply to Sor Filotea de la Cruz 256). Even though Sor Juana didn’t read any books during these three months, she could not force herself not to study and learn. So, instead of reading books she studied the world around her: “I studied all the things that God created, taking them for my letters, and for my book all the intricate structures of this world.” (Reply to Sor Filotea de la Cruz 256). Sor Juana then talks about doing kitchen work. She asks Sor Filotea, “What can we women know, save philosophies of the kitchen?” (Reply to Sor Filotea de la Cruz 257). She proves the women have intellectual knowledge while they are even preparing a meal and how cooking relates to science and mathematics. In the film, “I the Worst of All”, by the Argentina filmmaker Maria Luis Bemberg, she depicts the life of Sor Juana, a nun, who is considered one of the most influential women poets in Latin American history. The film starts off with the Archbishop and the viceroy discussing how they were going to govern New Spain. In the next scene, the Viceroy and Vicereine meets Sor Juana. Portrayed throughout the movie is a powerful relationship that developed between Sister Juana and the Vicereine. The Vicereine describes how they are both alike how she wears a crown and Sor Juana wears a veil, and just as Sor Juana could not go out of the convent, she as well could not get out of the Palace without begin questioned. This dialogue between them sets the tone of the relationship that is depicted between Sor Juana and the Vicereine. Bemberg interprets their relationship as a lesbian one, but it could have also been seen as a friendship. The movie goes too far in depth in trying to show or reveal a lesbian relationship, ignoring the big picture the reason for Sor Juana writings. The part of the movie that stood out to me the most was when Sor Juana finds out that the Vicereine was pregnant, Sor Juana reaction to the pregnancy was shocking because I don’t think that she understood motherhood. The Vicereine then asks Sor Juana if she never thought about having kids and the answer that she gave was profound. Sor Juana said “I do have kids my instruments are my children”. This really shows how she had a thirst for Knowledge. The Archbishop, saw Sor Juana as a threat to the Catholic Church because he, thought of Sister Juana as rebel for her involvement in secular studies and that she was a women. The Archbishop believed she should be punished for her writings and the best way to punish her was to take away her books an instruments but he couldn’t do so because of the protection from the Viceroy and his wife over Sor Juana. Sor Juana asked the Archbishop “If I weren’t a woman, my theological impertinence would not matter?” and his answer was “God didn’t create women to philosophize.” Sor Juana believed that he trying to say that women were only born to have children, and that they shouldn’t have a thirst for knowledge. Which is not true at all. As the film continue Sor Juana showed that she was a women of immense success and she really influence a lot of people, and change the way women are treated for I this I thank her. To sum up, Sor Juana lived during the era where women were not seen for their intelligence. Her achievements in many fields are lasting contributions to humankind. In my opinion, Sor Juana Inés de la Cruz was without a doubt the most intelligent and accomplished person I have ever read about. Sor Juana Inés de la Cruz is a role model of Latina’s contributions to the world, and she opens our eyes to understanding women rights. Sor Juana managed to advance claims for her sex that are profound. Today, Sor Juana’s writings are read all over the Spanish speaking countries of the world.
Dia de los reyes magos is on Jan. 5 - Feb. 2 and the day is about the 3 wisemen, But January the 6th is the special day in Mexico….. this day represents the height of the Christmas season. This celebration is where it is stated that the kings, Melchor, Gaspar, and Balthasar, traveled by night all the way from the farthest confines of the Earth to bring gifts to Jesus, whom they recognized as the Son of God. As well as regal, the Three Kings are depicted as wise men, whose very wisdom is proved by their acknowledgement of Christ's divine status. Arrived from three different directions, the kings followed the light provided by the star of Bethlehem, which reportedly lingered over the manger where the Virgin Mary gave birth for many days. In
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Many countries have the pleasure of celebrating Independence Days. These historic holidays are filled with nationalistic celebrations and delicious traditional food. In Chile, the natives celebrate their break from Spain with Fiestas Patrias. In Mexico, the president begins the celebration by ringing a bell and reciting the “Grito de Dolores” and he ends his speech by saying “Viva Mexico” three times.
Sor Juana de la Cruz was born into a wealthy family in 1648 that lived near Mexico City, Mexico. After being a part of the Viceregal court and a lady in waiting, Cruz begins her spiritual journey and joins the convent. Here, Cruz explores both secular and non-secular studies. She is an exceptionally talented writer with a passion for reading, learning, and writing. She is scolded for the information she writes and is told to focus exclusively on religious dogma.
Through the study of the Peruvian society using articles like “The “Problem of the Indian...” and the Problem of the Land” by Jose Carlos Mariátegui and the Peruvian film La Boca del Lobo directed by Francisco Lombardi, it is learned that the identity of Peru is expressed through the Spanish descendants that live in cities or urban areas of Peru. In his essay, Mariátegui expresses that the creation of modern Peru was due to the tenure system in Peru and its Indigenous population. With the analyzation of La Boca del Lobo we will describe the native identity in Peru due to the Spanish treatment of Indians, power in the tenure system of Peru, the Indian Problem expressed by Mariátegui, and the implementation of Benedict Andersons “Imagined Communities”.
Marcario Garcia was not born in Texas; rather his parents carried him across the border from Mexico to Texas as an infant. The family settled in Sugar Land, Texas, where they worked as lowpaid farm workers and raised ten children. The land was originally owned by the Mexican government and was part of the land grant to Stephen F. Austin. Very early, sugarcane stalks from Cuba were brought to the area and a
Additionally, the detail with which the writer describes Christina’s visions and physical illnesses during her trials left room for critical analysis of what were likely undiagnosed medical conditions (31-33). Even still, the manuscript does not overtly paint her as more than a very religious woman. In fact, no one is free of the writer’s criticism of their behavior, not even Christina, whose dialogue is at times quite
In Miguel de Unamuno’s novella San Manuel Bueno, Martyr, readers learn about the life of Don Manuel, a Catholic priest secretly holding atheist beliefs and doubts in the afterlife. Despite these disbeliefs, Don Manuel works tirelessly to help his community and is regarded as a saint by all who meet him, hence the handle “San Manuel,” which literally translates to “Saint Manuel.” Don Manuel’s struggle and affiliation with sainthood receives further analysis and context from Francisco LaRubia-Prado, who parallels Unamuno’s novella to elements of Greek Tragedy and heroism. Drawing from Unamuno’s background with Ancient Greek playwriting and Sigmund Freud’s Totem and Taboo, LaRubia-Prado argues that Don Manuel should be seen as a representation of Christ and must suffer in silence in order to play the role of the dying, tragic hero that saves the
Being part of a revolution is quite rare since the fact of it being a change in era isn’t really obvious until the change is actually accepted by most. Still, being part of such a cause, even unknowingly, means much to the entire world, whether it be at the time or later on. Digging deeper into a specific man who was part of such a transformation was Juan de Pareja, an African man of his own ways. Why take his example and what did he contribute? Well, Pareja was a very cogent counterexample for many stereotypes. He was his own person, living his life his own way, even if it meant concocting African and European cultures. Some of his and others’ ideas which were present in the early modern European era were major causes to the shaping of Europeans’
The traditions my parents instilled in me at a young age are important to me. They are part of my Latin culture and identity. One of the most important traditions that I value the most is our devotion to “La Virgen de Guadalupe” (The Virgin of Guadalupe), and although I don't go to church or share a specific a religion, I believe in La Virgen as a protector and a guardian figure and maintain her presence in my daily life.
...ualities and influences we want to accept as truth instead of blindly accepting the book of myths. She encourages women to descend the ladder and find the “thing itself” and the meaning that thing has for each individual woman.
Vives, Juan Luis, and Charles Fantazzi. The education of a Christian woman a sixteenth-century manual. Chicago: University of Chicago Press, 2000. Print.
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