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Cuban american culture
Cuban american culture
Cuban american culture
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The Myth Behind La Virgen de la Caridad del Cobre
To many Cuban-Americans living in Miami, La Virgen de la Caridad del Cobre, is one of the only ties remaining that unifies them with their homeland. The Virgin is a renowned and integral part of Cuban culture and plays an important role in the Catholic heritage of Cubans exiled inside and outside of North America. The church, La Ermita de la Caridad del Cobre, is a memorial that was constructed in honor of her and is a monument to the religious and political history of the island. Since there are many different versions circulating about the sighting of the Virgin, one must discuss the most popular and the most commonly accepted.
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.
In Cuba, there is also a statue of the Virgin, approximately one meter tall, located in a small chapel on the second floor. The statue is of a pretty mulatta who wears dangling earrings and a golden robe. La Virgen's racial attributes is a mixture of black, white and Indian; essentially, it covers the entire racial makeup of Cuba. She has dark hair and carries the baby Jesus in one hand and a cross in the other. People flock to her memorial to pray to her and give her thanks. They often leave small tokens of their appreciation and gratitude. To the exile community, she represents a Catholic Cuba untouched by the religious beliefs of the communist regime of he last four decades.
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
In "The Narrative of Cabeza de Vaca", Alvar Nunez Cabeza de Vaca’s fight for survival, while being deprived of the basic necessities of life, proves there is a change in him from the beginning of the narrative to the end. This transformation, though, affected multiple aspects of de Vaca, including his motives, character, and perspective of civilization. Cabeza de Vaca’s experience is crucial to the history of America, as well as Spain, because it was one of the first accounts that revealed a certain equilibrium between the mighty and superior Spaniard and the Indian, once the Spaniard was stripped of his noble stature. The idea of nakedness is consistent throughout the narrative and conveys the tribulations he experienced and a sort of balance between him and the Indians. The original intentions of conquering and populating the area between Florida and a northern part of Mexico quickly shifted Cabeza de Vaca’s focus to the need to survive. His encounter with different Indian tribes and ability to get along with them (no matter what the means), and then prosper as a medicine man, shows that through his beliefs in Christian faith, and in himself, he turned the failure into an unexpected success.
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...
...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.
The book Under the Feet of Jesus by Helena Maria Viramontes shows you the story of Estrella and her family and the struggles they face as migrant workers. Among all the symbolism in the book the one that stand out the most is Petra’s statue of Christ, which symbolizes the failure of religion and the oppressive nature of the Christian religion especially in minorities. Throughout the book, Estrella’s mother, Petra relies on superstitions and religion to get her through the hardships in life. In tough times, she turns to the statue and prays for guidance. Her thirteen-year-old daughter Estrella is the first of her family to realize that she needs to stop relying on religion and take control of her life. This brings in a wave of self-empowerment, not only for Estrella but eventually for all the characters as well. In the book, you’re able to see how religion exemplifies the failures of religion in minorities and how it hinders the growth of the characters while helping some of them.
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.
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,...
In this semester we read many essay but many of them had something in common. Every essay might have something like, yet there 's always something each essay make them so unique. In the 50 Essays: A Portable Anthology book has two essays that how felt a discriminated living in the United States for the color of their skin. Yet even though the two essay might seem alike, both essays go problems were treated different. In the essay "The Myth of a Latin Woman: I Just Met a Girl Named Maria" by Judith Ortiz Cofer she talks about how she felt being a Puerto Rican living in a country of judgment for being a Latina. In the second essay "How It Feels to Be Colored Me" by Zora Neale Hurston , she talks about how being a black female living in the
In the Wallach Gallery exhibition of Anna Hyatt Huntington’s sculpture (1876-1973), the viewer gets to discover different versions of the emblematic figure that is Joan of Arc, from small bronze medals, to much bigger works of art. A digital replication of the initial statue that was unveiled at Riverside Drive and 93rd Street in December 1915 is also available the public in the gallery. The success of the Joan of Arc – or The Maid of Orleans’s depictions results from the symbol that she fosters in European and American culture: a French medieval patriotic heroine who received visions directly from God and who was told to help France combat the English domination and who died burned at the stake, as a martyr.
The depiction of Madonna and Christ is among the most ancient and common in Christian iconography and has an extensive number of variations because apart from its symbolic religious functions, it allows one to interpret the link between mother and child in many aspects. (8)
Puerto Rico is a small island in the Caribbean that holds a vast, and rich culture. Due to its accessible geographical location, it is often called the key to the Caribbean. Puerto Rico enriched its people with one of the most innate and unique culture different from the rest of the world. The colonization of Spaniards left us not only with myriad architectural heritage, but also with language and cultural traditions that beholds Hispanic imagery and representations. Our music, our love of dancing and festivities, as well as our practice of Catholic beliefs represents
The legacy of slavery and the legacy of systematic racial discrimination imposed on Afro-Cubans are grim realities that are imbedded in Cuban societal and cultural fibers. Despite the abolition of slavery in 1886 and its gaining of independence in 1902 Cuban society, politics, and ideology have been haunted with the specter of the ‘race issue.’ According to Aline Helg, "the myth of Cuban racial equality has proved remarkably enduring, even since the revolution of 1959" (p. 247). Thus, in order to comprehend the current political and social conditions in Cuba as well as the conditions that led to the revolution in 1959 one must examine the afro-Cuban struggle for equality that emerged at the turn of the 20th century.
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
Catholicism is the major religion of Cubans, which accounts for the 47% of the population, Protestants, 4%, Santeria, 2% and other African cults which are also being practiced by Catholics. The island’s political structure is Socialist republic and its official language is Spanish. The climate ranges from sub-tr...
...her and reveals the complex process of suppression and projection, which attempted to impose the “Old World” view on the “New World” in the sixteenth century Caribbean.