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The publication date of the article is in 2005, but most of the scholarly literature that is cited in the footnotes of the article are from the mid- to late-1900’s. One example for the late-1900’s is source titled Our Lady of Guadalupe: The Origins and Sources of a Mexican National Symbol, which was published in 1995. This source should be considered a relatively recent source to the publication of this article and a valuable source as evidence within the article. However, sources (not including primary sources) from the early-1990’s should be used with more caution. An example of a possibly outdated source from this article would be Grandezas de Guadalupe, which was published in 1924 and is not a primary source. The author’s thesis argues
that the authorship, sources, dating, and motivations for the creation of the Mexican Guadalupe under the patronage of the archbishop, Alonso de Montúfar, are unclear, and the art piece and history behind it will need to be interpreted to find them. The introduction provides background information about the Mexican Guadalupe, such as how Juan Diego’s vision was replicated on a painted tilma. In addition, it discusses how the uniqueness of the piece was most likely a cause of hybridity among the Spaniards and the natives. The conclusion, however, summarizes the entire article in a paragraph, explaining how the author determined the more specific inspirations for the painting. The Guadalupe creation in Mexico not only served as a religious symbol but a political and an artistic figure. The popularity of this Christian token allowed for the colonists to be able to reform New Spain into their image much more easily. The “apocalyptic” image allowed for the reformists to impose their utopian vision on the native people by suggesting a way to defeat paganism and endorsing the formation of Mexico.
The spanish missions in California included a total of 21 missions that were established by the Spanish Order to bring christianity and civility to the Native Americans that lived in California. The California missions were built along a path called the El Camino Real. California did not become a state until 1852 . California was actually part of the Spanish Order and was called Alta California,in 1821 Mexico got their independence from the spanish order and made alt california part of mexico. On september 9th, 1850 became the 31st state in the united states. Mission nuestra senora de soledad, which has a the of mission soledad, was founded october 9th, 1791 by the franciscan order. It was founded to help convert native americans to catholicism. Mission soledad is the 13th mission out
The first article I have chosen is, “Juncture in the road: Chicano Studies Since: “El plan de Santa Barbara” by Ignacio M. Garcia. I have chosen this particular article for various reasons. One is because reading the first few paragraphs of the article stirred up many emotions within me. I found myself growing angry and once, again, repulsed by the United States discrimination system. The more knowledge I obtain on the United States, on its past and how it develops today, I can finally say that I resent everything it stands for and embarrassed being part of it. I would rather say that I am a country of one…myself. The second reason for choosing this article, was because it was an easy read for me as well as the topic being discussed was intriguing.
C. W. Hackett, ed., Historical Documents relating to New Mexico, Nueva Vizcaya, and Approaches Thereto, to 1773, vol. III (Washington: Carnegie Institution of Washington, 1937), 327-35.
...ligious life of the town of San Miguel and construction of its main temple which from 1872 he was raised to parish. But like everyone, this temple of the Holy Trinity underwent several transformations, for example: in the first decades of the 19th century was built the current altar; and from 1881 to 1897 he received major improvements, like the composure of the entire building, the purchase of pictures, furniture and several sacred ornaments as well as the construction of the chapels of the Tabernacle and Nuestra Señora de la Soledad and the arches of the entrance to the former chapel of the Entombment of Christ and the old sacristy; the most recent improvement was made in the last years of the 20th century, and which involved the National Institute of anthropology and history, the Government of the State and the father Carlos Cabrero, responsible for the parish.
8. Meyer, Michael C., et al. The Course of Mexican History, 7th ed. New York: Oxford University Press, 2003.
Life is like a game of blackjack where we unknowingly are dealt good or bad cards. This unpredictability makes it difficult to gamble decisions. Unfortunately many factors can lead to the bad card where in both the game and life, people are trying to prevent us from achieving the goal. There are two choices to change the outcome however, we may either give up (fold) or we may take a chance (call). The beauty of taking the risk is that if lucky, life gives you that much-needed card. When dealt that winning card, a person is immediately uplifted. That one good hand drives a person to outweigh the pros from the cons and continue to strive for the winning pot or in this case, the goal in life. Enrique in Sonia Nazario’s “Enrique’s Journey,” is dealt both the good and bad cards in life, as he undergoes a battle of being pushed internally to continue while also being pulled externally to quit, thus leading him to unearth himself as a worthy human being while on the journey to the U.S; sadly however, his arrival in the U.S refutes what he clearly envisioned for himself.
The stone was found in 1790 by accident in the Plaza Mayor of Mexico City, when workmen who were excavating the earth to pave the plaza. It was discovered facedown, so it only seemed as if it was a large blank stone until it was turned over and the intricate details and deity was finally shown. It was decided to be set on the side on the Catedral Metropolitana, where it was abused and misunderstood for nearly a century. It wasn’t until 1885 and almost a hundred years of abuse by the people of Mexico, it was decided to be placed in the Museo Nacional. Although researchers at the time knew the importance of the Aztec stone, “students of Mexican antiquities, the founders of our archaeology, eagerly urged the successive governments to shelter and protect this significant monument of the pre-Hispanic past from the ignominy that it had suffered. According to chroniclers of the period, when it was displayed, the ignorant masses hurled filth and rotten fruit at the calendrical relief. Even the soldiers who at a certain time occupied the centre of Mexico—because of the constant violent tumult and foreign invasions that characteriz...
Cinco de Mayo, also known as the Anniversary of the Battle of Puebla, is a national holiday in Mexico that commemorates the 1862 Mexican victory over the French forces of Napoleon III in Puebla, Mexico. This holiday, celebrated on the fifth of May, has deep roots in Mexican culture, but in American-Mexican culture as well. Cinco de Mayo serves as a proud reminder of an unlikely victory, as well as a day to express and cherish Mexican pride and heritage.
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. The story of La Virgen de Guadalupe goes back to 1531, during the time of the Spanish conquest, an indigenous man named Juan Diego encountered the apparition of La Virgen who told Juan Diego that a church should be built in her honor at the top of Tepeyac hill, where she appeared, which is now in the suburbs of Mexico City.
They say a picture is worth a thousand words. However, what words are being told in the Codex Mensoza 1964, Lám (Brumfiel 1991: 224) and more importantly what influential role did the Spanish heritage have in the artifacts? These credentials were offered as form of resolute of Aztec women’s productive activities in Mexico. Nevertheless, Bromfiel paint a different picture of the Aztec women. In these sketches, Brumfiel draws our attention to the background in which the women are performing their “productive activities.” (Brumfiel 1991: 224) At first glance, these images are portraying Aztec women. However, after careful scrutiny of the photos, I noticed several an uncanny discoveries. In the first two portraits, both of the weaving instruments appear to be bound to Roman and/or Spanish columns (to my untrained eye). In the last two illustrations, I observed “productive activities” (Brumfiel 1991: 224) of cooking being performed, in what appears to be in a non-traditional work environment that does not correspond with the “productive activities” (Brumfiel 1991: 224) of the women in that era. One appears to be working in luxury room while the other seems to be overlooking the mountains from a balcony. Although these duties were performed in a residential setting, the pictures fail to emphasi...
The Lady of Guadalupe is a huge part of the Mexican tradition, and how many people look up to her in a very godly way. She is important, because she reminds people of their appreciation for their own cultures, along with the other cultures that are all over the world. The Lady of Guadalupe is someone that is the exact replica of the Virgin Mary. But, the only difference is, is that the Virgin Mary is a saint that is represented in the European culture, and the Lady of Guadalupe in the Aztec and Native culture of Mexico. The lady of Guadalupe is a positive influence on different religions, especially Christianity.
The portrait of Mexican Americans is layered in shades of ambivalence. Aside from the fact there is evidence that they can not really be classified as a migratory culture in that the land where they tend to migrate once belonged to Mexico, they can also lay an earlier claim to the land as Native Americans. The Spanish Europeans who settled in the area that became Mexico evolved as the dominant culture over the oral culture of the Native Americans. Nevertheless, there is evidence of ambivalence among the Native Americans to the dominant culture of the Spanish in what is arguably one of the Mexico's basic texts, the story of the Miraculous Apparition of the Virgin of Guadalupe in 1531. The Virgin of Guadalupe does not fit the usual model of the Virgin as she appears to believers, the biggest change being her native appearance. She is of the dominant culture's religion, and yet she is not. Her appearance is one of only eight worldwide that have found acceptance by the Catholic Church (Apparition 48). Moreover, she is a symbol of the native culture as well and has reverence in the eyes of both Mexicans and Mexican Americans that remains evident to date.
The image of the Virgin Mary seen by Juan Diego has changed the world. About forty years after Mary’s appearance to Diego, it is believed to be a turning point in western civilization. At this time there were a lot of copies of the painting of Our Lady of Guadalupe being circulated around Europe and one ended up in the hands of Admiral Giovanni Andrea Doria. The King of Spain gave this special copy to him. There were three hundred Turkish ships blocking the Gulf of Lepanto and the admiral was given command of a squadron to sail to the blockade. The Christian fleet consisting of about three hundred ships was to meet the Turkish navy head on. However, the Turkish outmaneuvered the Christian forces. It is said that when this crucial hour was at hand, Doria went into his cabin to kneel and pray before the Image of Guadalupe. By nightfall the direction of the battle started to shift. One Turkish squadron was defeated and captured causing the others to panic which lead to the destruction of the whole fleet. Fifteen thousand Christians that were enslaved in the Turkish galleys were freed. This battle marked the end of the Ottoman Empire’s expansion into the western Mediterranean.1
Religion is a huge part of the lives of the people of Latin America. It is not so much just a belief but a way of life.Whenever you discuss religion in Latin America you have to be able to understand the meaning of the Church, because of the fact that approximately 90% of the people who live in this region practice Catholicism. Due to Spanish and Portuguese colonization that started in the 1500s. Latin America was under the control of the Catholic Church,and about 80% of the Latin Americans identified as Catholics. While the Catholic Church is a big part and has a big political impact too in Latin America, it can no longer be seen as the only religion practiced. The religious image of Latin America is further clouded and complicated by
To help me understand and analyze a different culture, I watched the film Selena. The film tells the life story of the famous singer Selena Quintanilla-Pérez. Not only does it just tell personal stories from her life, it also gives insight to the Mexican-American culture. Her whole life she lived in the United States, specifically in Texas, but was Hispanic and because of that both her and her family faced more struggles than white singers on the climb to her success. Even though the film is a story about a specific person, it brought understanding into the culture in which she lived. Keeping in mind that these ideas that I drew about the Mexican-American culture is very broad and do not apply to every single person in the culture, there were very obvious differences in their culture and the one that I belong. Mexican-American culture identifies with their family rather than individualized or spiritual identities and the culture has gone through significant changes because of discrimination and the changing demographics of the United States.