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Mexico's Political Culture and Religion
Analytical essays on the battle between church and state in mexico
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For most of the people in the Spanish-speaking world, religion is a large part of daily life, and a large percentage of those people are Catholics. According to America Magazine, in 2010, the largest population of Catholics in the world resided in Latin America and the Caribbean. Mexico has the second-largest Catholic population of any country in the world, with 85 percent of its residents identifying themselves as practicing Catholicism (Catholic). One of the main beliefs of the Catholic faith is the sanctity of the Blessed Virgin Mary, the Mother of Jesus Christ.
In 1531 the Blessed Virgin Mary appeared to a poor and humble Indian man named Juan Diego at Tepeyac Hill, northwest of what is now Mexico City. The “Lady from Heaven” (Our2) requested of Juan Diego one thing – to build a church on the ground where she appeared. She said to Juan Diego “"My dear little son, I love you. I desire you to know who I am. I am the ever-virgin Mary, Mother of the true God who gives life and maintains its existence. He created all things. He is in all places. He is Lord of Heaven and Earth. I desire a church in this place where your people may experience my compassion. All those who sincerely ask my help in their work and in their sorrows will know my Mother's Heart in this place. Here I will see their tears; I will console them and they will be at peace. So run now to Tenochtitlan and tell the Bishop all that you have seen and heard" (Our1)
Juan Diego immediately journeyed to the palace of the bishop to present the Lady’s request, but was unable to speak with him. Upon returning to the hill the next day, the Blessed Mother appeared again to Juan, and instructed him to return to the bishop. This time the bishop instructed Juan Diego...
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... Shifts to South." America Staging. America Magazine, 11 Mar. 2013. Web. 22 Mar. 2014. .
Encyclopedia Britannica, Editors. "Saint Juan Diego (Mexican Saint)." Encyclopedia Britannica Online. Encyclopedia Britannica, n.d. Web. 22 Mar. 2014. .
"Our Lady of Guadalupe." Catholic Online. Catholic Online, 2014. Web. 22 Mar. 2014. .
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He had a delivery to make, he said, could I? please let him in. As he spoke, he kept looking over his shoulder at a car parked right. before our front door." Maria Teresa, page 93.
Doña Guadalupe is a woman of great strength and power, power and strength which she draws from her devout faith and her deep and loving compassion for her family, and power and strength which is passed down to her children. “‘Well, then, come in,’ she said, deciding that she could be handle this innocent-girl-stealing coyote inside. On going into the long tent, Salvador felt like he’d entered the web of a spider, the old woman was eyeing him so deliberately” (360). Doña Guadalupe is a very protective woman, which is extremely speculative when it comes to her children, this is especially true when it comes to boys, because she has not gone this far only for all of her hard work to be ruined by a no good boy. This shows how protective she is, she loves her family, and especially her kids so much that they themselves must pass her test before being able to pass on to her children. “The newborns were moving, squirming, reaching out for life. It was truly a sign from God” (58). Doña Guadalupe is also a very devout and faithful person. She sees God in everything and in everyone and by that fact, what she sees and who she sees is true, and she tries to be a model of clairvoyance for the family. “Doña Guadalupe put the baby’s little feet in a bowel of warm water, and the child clinging to his mother. He never cried, listening to her heartbeat, the same music that he’d heard from inside the womb” (57). Finally, Doña Guadalupe is very passionate which allows for a great model upon which her children follow. This further shows how she is clearly th...
One of the most interesting aspects of Diaz’s narrative is towards the end when Cortés broaches the subject of Christianity with Montezuma. Conversion and missionary work was one of the most important and lasting goals of the conquistadors and other contemporary explorers, they were charged with this duty by the rulers who sent t...
Sor Juana de la Cruz is 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. Soon after the Bishop of Pubela reads one of her letters, he publishes it (without her knowing), and she responds with a respectful yet sarcastic letter (Lawall and Chinua 155-156). Cruz’s “Reply to Sor Filotea de la Cruz” was written during the period of Enlightenment of Europe (1660- 1770). This era in Europe casted an opaque shadow over women’s rights to educate themselves and self-expression. Sor Juana’s piece however is both inspirational and empoweri...
9. Palmer, Colin A. Slaves of the White God: Blacks in Mexico, 1570-1650. Cambridge: Harvard University Press, 1976.
Even though Pepita was much more understanding and polite to her caretaker, the Marquesa did not give Pepita quality time. The only happiness the Marquesa could find satisfying was the love and kindness from her beloved daughter, Doña Clara. Eventually, the Marquesa learned of her biological daughter’s pregnancy. She subsequently went into a mode of superstition and “became a mine of medical knowledge and suggestion” (p. 31). For instance, she “refused to allow a knot in the house” and “the stairs even steps were marked with red chalk and a maid who accidentally stepped upon an even step was driven from the house with tears and screams.” (p. 31). The Marquesa even made a pilgrimage to the shrine of Santa María de Cluxambuqua, where “The ground had been holy through three religions” (p. 32). As Pepita and the Marquesa crossed the Bridge of San Luis Rey for their pilgrimage to Cluxambuqua, Marquesa’s focal point was her love for her daughter. The Marquesa made her way to the shrine as she left Pepita alone for their stay at the inn. Meanwhile, as Pepita was alone, she began to write a loving letter to her former and loyal
... god. Religious meeting were held in secrecy in the homes of members of the church, mainly female members of the church. Amalia risked her freedom by holding a meeting in her home. (p232) Both the Ladinos and the Indians believed that they were being punished by their gods for the sufferings they experienced. The Mayans believed that they were being punished by their gods for the suffering their people were experiencing at the hands of the Europeans. “They came, who were destined to come; haughty and hard of manner and strong of voice, such were the instruments of our chiding”. (Castellanos, year, p 56) The religious rites and customs practised by the indigenous people were constructed by Europeans as “lies and deceptions which the devil had invented” (Tignor et al 2002, p97) They were to worship only the Christian God instead of bowing to their many idols.
Castillo first shows the reader her distrust of patriarchy and its vertical structures through La Loca Santa’s death. The first structure under scrutiny here is the Catholic Church. After La Loca awakens she throws herself into the air and lands on the top of the Church, saying that those below her carry the same scent that she had smelled while in hell. With Loca high above the others she can be seen as a “substation” for a new Chicana Christ figure (Delgadillo 895). She tells those gathered below that she has been sent back to pray for them so that they would be able to see their Creator in heaven. Father Jerome pleads with her to come down so that the congregation could pray for her. She then reminds him that it is she that was sent to pray for them. With La Loca in the position of a Christ figure of the system, the structure of the system, in this case religion,...
It all began with a young hidalgo (a member of the minor nobility in Spain) falling in love with a beautiful but lowly girl, María. Some years ago, the young hidalgo fell in love with María. María had a casita--a little house--where the young hidalgo would visit and bring his friends. In almost every way, they shared a happy life together. Eventually, María bore him two or three children. Everything was well except that their marriage was not blessed by the church, as his parents knew nothing about the arrangement. When his parents found out about María, they would not allow him to marry her and would not accept her as his wife nor her children as their grandchildren. They went on and urged him to marry a more suitable lady to give them grandchildren; this "suitable lady" was also a member of the minor nobility in Spain, also very beautiful. At some point in time, he ga...
Our Lady of Guadalupe is the saint that brought a community together through connection. She teaches her followers, and all who know her that the most important thing we can do for others is to try to connect with them, and to always be accepting of other things. This includes things we are not comfortable with and things that are different from us and from our own culture.
Secondly, another area that is highly influenced by American society is the religion of the Mexican Americans. Ninety percent of Spanish speaking people are Roman Catholic (C...
Catholicism glorifies and represents mothers as the main foundation of the family through the example of the passive and unconditional loving Mary, the mother of Jesus Crist. This idea of the mother as unconditional lover beings has been passed on and reproduced in the Chicana/o community. Gil Cuadros and Reyna Grande through their autobiographical work testify against this predominate idea of the mothers being caring and loving persons. Even though most mothers fall into the norm of a normal mother, normality is subjective, therefore Cuadros and Grande’s work represent the complexities of reality. Grande’s The Distance Between Us and Cuadro’s City of God are autobiographical narratives that incorporate reality as a form of testimonial of existence, an act of healing and resilience. Given that these author’s life experiences can be
In 1777, El Pueblo de San Jose de Guadalupe, as San Jose in the present, was founded, which had opened a new history for California. It was the first civilian town of the Spanish colony in Alta California. Since everything had already settled down in the pueblo, the original church was started to construct based on the desire and yearning for a religious place of the civilians in the pueblo. In the 12th day of July 1803, the first St. Joseph Church was built on the corner of Market and San Fernando Street. A lots of hand of the civilians, from men, women to children, and even Indians, were given to construct the building because it was everyone’s religious hope. According to some readings, the material that was used to build this first church was brick, the adobe ones. It was covered with a thatched roof, and spectacularly, the windows were designed that they were narrow outside but wider inside. The first church was finished on March 19th, and
As every Spanish culture tells the story, Juan Diego was an Aztec who believed in Christianity. The Virgen Mary appeared to Juan Diego on December 9. Three days later, she reappeared again. Juan Diego had a very special request from the Virgen Mary; to build a shrine just were she had appeared (Tepeyac Hill). The Bishop wouldn’t approve until he had a sign from the Virgen Mary. The second time Virgen Mary had appeared to Juan Diego, she ordered him to collect roses. A dozen roses fell from Diego’s cloak in front of the bishop including more people, revealing a beautiful image of Virgen Mary. The Basilica of Guadalupe now holds this image.
The first Catholic priests came to South America with the conquistadors and through social and political force superimposed 16th century Catholicism upon conquered peoples and in subsequent generations upon slaves arriving in the New World. Catholicism has, likewise, frequently absorbed, rather than confronted, popular folk religious beliefs. The resulting religion is often overtly Catholic but covertly pagan. Behind the Catholic facade, the foundations and building structure reflect varying folk religious traditions. (2)