Angel Orellana
Professor Robin
Anthropology 1002
October 26, 2017
Virgin of Guadalupe The Virgin Mary is the mother of Jesus Christ. In the image the Virgin of Guadalupe, her eyes seem that she is compassion to us because we are her mother and that she love us all. She is also praying for a better world meaning that we all get well along as brothers and sister. It makes me feel there is hope for me because she is praying for me to be a better person and that one day I will see the Virgin Mary along with God. It shows a sign of happiness because she represent happiness, so she expect us to reflect happiness within ourselves and spread it out to the ones that surround us. The Virgin Mary appear at many places around the world, but it
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She appeared on Saturday 9 December 1531 to a 55 old man named Juan Diego who was hurrying up down the tepeyac hill to hear the mass. The Virgin of Guadalupe send Juan Diego to have a temple build where she stood to the bishop Zumarraga. It was going to be a long journey since there were no transportation rather than walking. When Juan Diego arrived there to tell the bishop to build a temple in an honor of the Virgin of Guadalupe, the bishop did not believe the messenger. Then the bishop asked Juan Diego that the lady he saw who said was the mother of God for a sign. Afterwards, Diego’s uncle Bernardino was dying of fever. The indian medicine did not work on healing Diego’s uncle. Diego went to look for a priest, so he could avoid the apparition he saw. The Virgin Mary appear again and told Diego that his uncle was cured and that he should return to the bishop and have the temple built for her. Furthermore, Diego told the Virgin Mary that he needed evidence so the bishop believe that the Virgin Mary appeared. Then, the Virgin Mary told Diego to go to the rocks and get roses. Then she rearranged them and told him not for him and others to touch it until he visit the Bishop again. The minute he reached the bishop and unfold his cloak the bishop and the attendants kneel. It was the image of the Virgin of Guadalupe on his clothing. Lastly the Bishop put it in his chapel where it would be venerated, and from then carried in procession to the preliminary shrine. This is the cultural context that lies about the Virgin of
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
Tonantzin being the mother goddess of the Aztecs was blended with the Virgin Mary. Her indigenous likeness united the creole, Indian and mestizo who would later use her as a banner of insurgency against Spanish domination. Jacques Lafaye comes off the strongest when he explains the orgins of the Virgin of Guadalupe. Lafayes thesis is more solidified with the telling of Tonantzin-Guadalupe’s history because the iconography of this syncretic manifestation of New Spain is still seen today and is still very much a part of the collective psyche of Mexico’s national formation. Lafaye does an excellent job of explain the universality of this myth in all the sectors of colonial society. The author eloquently explained that for the Indians the virgin was their mother goddess, for the creoles the virgin gave them theological roots in the Americas in conjunction with their Spain roots and to the mestizos it was their origins story of a violated mother of
The study of religion is often a rigorous process because the central tenets of the subject: image, ritual, and myth are often copious in their complexity. For example, consider the multiple meanings that are inherent in the image of a crucifix. Some Christians might view it as an image of suffering, whilst others would reject that notion and instead perceive it to be one of love. These differences may seem inconsequential at first, but they can overtime shape the beliefs of an individual and by extension a community. To understand this dynamic better one only has to analyze the Christo Aparecido (Christ Appeared), an authentic Mexican crucifix with a fascinating history from the colonial era to the present. This history is made known by the text, Biography of a Mexican Crucifix: Lived Religion and Local Faith from the Conquest to the Present by Jennifer Hughes, from which I contend that over the life of the Christo Aparecido there continues to be an understanding among devotees that this crucifix is sacred because it displays animus while being a vestige for the sacred to occupy. To support my position I will attempt to relate the moments where the Christo Aparecido is said to show signs of life, in particular his stay in Mexico City during the colonial era and his role in more modern times with rival groups clashing over its efficacy in the village of Totolapan.
In 1539 Hernando de Soto and five hundred adventurers began on a journey of exploration that would take 4 years and would travel through 10 states in the southeast United States. His goal was to discover a source of wealth, preferably gold, and around his mines establish a settlement. During his travels through La Florida he encountered numerous groups of native peoples, making friends of some and enemies of others. His expedition was not the first in La Florida; however, it was the most extensive. In its aftermath, thousands of Indians would die by disease that the Spaniards brought from the Old World. De Soto would initially be remembered as a great explorer but, would be later viewed as a destroyer of native culture. However, in truth de Soto was neither a hero or a villain but rather an adventurer.
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,...
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
...re are circumstances such as social immobility that cause problems for people, Estrella as a symbol of hope represents how one must have faith and hope in overcoming these problems.
Tradition of the Community: Starting in the Middle Ages, there were the first written accounts of visions of the Virgin Mary, but as the time moved into the Reformation Age, the visions of Mary became more and more frequent. People claimed she appeared them and acted as an instrument of God, telling them to spread the faith and build churches. The most well-known vision that took place during the Reformation when Mary appeared to Juan Diego of Guadalupe, Mexico in 1531.There were many reported miracles in the town that seemed to point to a divine being helping, for example, the roses in the middle of winter, an uncle miraculously cured of a deadly illness, and the image of the Virgin Mary on Juan’s tunic. This vision led to the spread of Christianity to the western hemisphere, and the fact that Mary was speaking Juan’s native language seemed to bring about the belief that Mary is truly the Mother of all Christians and the mediator of the word of God to common people. The vision of Mary at Guadalupe is just one of many that happened during the Reformation, and led to many shrines being built to honor the areas where Mary was believed to have appeared to the people. Each shrine had some symbolic meaning to honor Mary in specific ways. For example, in Guadalupe, the shrine to Mary included the Mexican flag to represent her reach to the Mexican culture, a purple background to represent Mary’s queenly figure, and a pink tunic to represent the sense of joy she fills the people who come into her presence with. With many people claiming to have seen the Virgin Mary, masses began to participate in the tradition of praying directly to Mary in addition to attending church. This allowed people to be able to connect in a stronger way with ...
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.
The myth behind the La Virgen de la Caridad del Cobre, originated in 1606. The Virgin appeared one day in the Bay of Nipe near Santiago to two brothers, Rodrigo and Juan de Hoyos, and to Juan Moreno,a black boy roughly ten years of age. They were out on a fishing trip in the Bay. While struggling in their storm tossed boat, they heard a voice declare, "I am the Virgin of Charity." In one hand, the Virgin carried a mulatto baby Jesus; in the other, she held a cross. She also appeared to be holding a tablet which contained the inscription, "I am the Virgin of Charity." A replica of the same tablet is now framed and displayed on the first floor of La Ermita in Santiago de Cuba.
The myth talks of a woman living in the time of the Aztecs who is caught between her culture and that of Cortez cultures in the time of Hernando Cortes. The woman served as a mediator between Cortes and her people. She was his lover and stood aside as Cortes conquered her people making her seem as a traitor (Fitts).The woman and Cortes had a child; then Cortez abandoned the both of them, and the woman stayed alone the rest of her life. La Malinche means “bad woman” the woman got this name by turning on her people for Cortes by selling them out for revenge from how badly they treated, and ultimately destroys the civilization
In 1531, ten years after the capture of Mexico City, a poor Indian named Juan Diego left his house to attend divine service in the beginning of December. On his way he passed the hill of Tepeyacac ("Hill of the Nose", in Nahuatl) and he heard beautiful music from the top of the hill. The music was heavenly; he heard the most beautiful songbirds singing soft and pleasant. He wondered if he was worthy of hearing such beautiful music, and if maybe it was a dream. He thought he might have died and gone to heaven. Over the sounds of birds Juan heard a voice from the hilltop; however, it did not frighten him. In fact he was strangely set at ease by the voice. He climbed the hill in search of the mysterious voice. When he reached the top of the hill he saw a magnificent woman who appeared to glow like nothing he had ever seen before. She radiated like the sun, and the stones that she was standing on were like gems beneath her feet. The foliage surrounding the magnificent woman was full of translucent colors that glimmered in the radiating light.
Teresa the Avila is the last of the most accomplished women of the Middle Age. She was a Spanish nun, like Hildegard, who had mystic visions. She viewed Jesus as a spouse. After a while in her convent she decided to go all through Spain sharing her religious faith. On this quest she was able to create 25 more monasteries throughout Spain. She suffered considerably because of her visions because her confessor told her to ignore them since they came from the devil. She did not challenge this in a direct confrontation, but instead decided to choose a different priest to be her confessor. Her vision, were finally given authority by the church when she got help from Peter de Alcantara.
Christian artwork resembles the monotheistic belief of a single God known as Christ. Christianity is one of the principal religions and ethics of society. Such artworks assist Christians in seeking to conform their lives and their societies to the will of God as revealed in sacred scripture. Christians created a powerful figurative art using human beings as an expressive symbol. Christianity constructed the Christian church, which has become the largest patron of religion. The Christian church has utilized many works of art to express their religion and show power, thus attracting worshippers. Through these works of art, Christian iconography was prominent. Christian iconography consisted mostly of sculptures. There are sculptures of prophets, apostles, and saints, and paintings of altarpieces and church murals. The Virgin Mary is known as the greatest of all Christian saints, the holiest of all. She is the mother of God and born free of original sin. She exemplifies piety, humbleness, and holiness. The two Christian artworks The Virgin and Child in Majesty with Saints Quentin and Placidus and The Assumption of the Virgin share similar colors, iconography, symbolism, but have different connotations.
Sellaio establishes Mary’s protection and comfort of Christ through various aspects of her figure, including her posture, expression, hands, and the framing of her body. She appears to be kneeling, bringing her closer to the Child Jesus and allowing her figure to dominate