‘El Yndio Mas Venturoso’: A Spanish Guadalupan Drama of the Early Nineteenth Century

2016 ◽  
Vol 73 (2) ◽  
pp. 171-184
Author(s):  
Stafford Poole
Keyword(s):  
Eighteenth Century ◽  
Teaching Methods ◽  
New Spain ◽  
Colonial Mexico ◽  
Early Nineteenth Century ◽  
Central Plateau ◽  
Native Languages ◽  
Religious Drama ◽  
Initial Decision ◽  
Church Policy

The Catholic missionaries who first brought Christianity to New Spain (colonial Mexico) were often very creative and innovative in their teaching methods. They used various audiovisual devices and, often without realizing it, built on preconquest and pre-Christian concepts, a form of unconscious syncretism. It is widely accepted that the missionary enterprise began in 1524 with the arrival of “The Twelve,” the first Franciscan missionaries. Their initial decision that evangelization would be carried on in the native languages, not Spanish, was crucial and had become Church policy by the eighteenth century. They were aided in this by the fact that Nahuatl, the Aztec language, served as a lingua franca, especially in commerce and diplomacy, throughout the central plateau and as far south as Guatemala. The Franciscans, and later the Jesuits, produced grammars (artes), dictionaries, sermonaries, catechisms, miracle stories, and even religious drama in Nahuatl. The adaptation of Nahuatl to the Latin alphabet was enthusiastically received by the native peoples who left us chronicles, town council records, censuses (with valuable information on baptisms and polygamy), lawsuits, and other documentation. With all this, we have been able to open a new window on colonial life.

scholarly journals Lady of the House: Augustina Meza (ca. 1758–1819), Print Publishing, and the Women of Mexican Late Colonial Art

Arts ◽  
2021 ◽  
Vol 10 (1) ◽  
pp. 12
Author(s):  
Kelly Donahue-Wallace
Keyword(s):  
Eighteenth Century ◽  
Empirical Research ◽  
Mexico City ◽  
New Spain ◽  
Colonial Mexico ◽  
Late Eighteenth Century ◽  
Colonial Art ◽  
Late Eighteenth ◽  
Women's Lives

Using archival records of the Sagrario Metropolitano and material analysis of extant prints, the paper presents the life and work of the only known woman printmaker in viceregal New Spain, María Augustina Meza. It traces Meza and her work through two marriages to fellow engravers and a 50-year career as owner of an independent print publishing shop in Mexico City. In doing so, the paper places Meza’s print publishing business and its practices within the context of artists’ shops run by women in the mid- to late-eighteenth century. The article simultaneously extends the recognized role of women in printing and broadens our understanding of women within the business of both printmaking and painting in late colonial Mexico City. It furthermore joins the scholarship demonstrating with new empirical research that the lived realities of women in viceregal New Spain were more complex than traditional, stereotypical visions of women’s lives have previously allowed.

The Sultan Hernán Cortés

2020 ◽  
Vol 152 (1) ◽  
pp. 55-84
Author(s):  
Nicole T. Hughes
Keyword(s):  
New Spain ◽  
Religious Drama ◽  
Political Interests ◽  
Hernan Cortes

In 1541, the Franciscan friar Motolinía sent to Spain an account of the Tlaxcalan people performing the religious drama The Conquest of Jerusalem in Tlaxcala, New Spain. Previous scholars have read his festival account to reflect only local political interests. I argue that it is a palimpsest, containing both the Tlaxcalans’ ambitious diplomatic strategy, expressed in their performance, and Motolinía’s efforts to steer Castile’s policies in the Americas and the greater Mediterranean.

To Sin No More

2018 ◽  
Author(s):  
David Rex Galindo
Keyword(s):  
Eighteenth Century ◽  
Native Americans ◽  
Urban Areas ◽  
New Spain ◽  
New World ◽  
Spanish America ◽  
Rural And Urban Areas ◽  
Rural And Urban ◽  
Spanish Atlantic ◽  
Franciscan Order

For 300 years, Franciscans were at the forefront of the spread of Catholicism in the New World. In the late seventeenth century, Franciscans developed a far-reaching, systematic missionary program in Spain and the Americas. After founding the first college of propaganda fide in the Mexican city of Querétaro, the Franciscan Order established six additional colleges in New Spain, ten in South America, and twelve in Spain. From these colleges Franciscans proselytized Native Americans in frontier territories as well as Catholics in rural and urban areas in eighteenth-century Spain and Spanish America. This is the first book to study these colleges, their missionaries, and their multifaceted, sweeping missionary programs. By focusing on the recruitment of non-Catholics to Catholicism as well as the deepening of religious fervor among Catholics, the book shows how the Franciscan colleges expanded and shaped popular Catholicism in the eighteenth-century Spanish Atlantic world. This book explores the motivations driving Franciscan friars, their lives inside the colleges, their training, and their ministry among Catholics, an often-overlooked duty that paralleled missionary deployments. It argues that Franciscan missionaries aimed to reform or “reawaken” Catholic parishioners just as much as they sought to convert non-Christian Native Americans.

Preaching and Sermons

2017 ◽  
Author(s):  
Robert H. Ellison
Keyword(s):  
Eighteenth Century ◽  
North Atlantic ◽  
Religious Revival ◽  
Early Nineteenth Century ◽  
Denominational Identity ◽  
The North ◽  
The North Atlantic ◽  
The One ◽  
The Impact

Prompted by the convulsions of the late eighteenth century and inspired by the expansion of evangelicalism across the North Atlantic world, Protestant Dissenters from the 1790s eagerly subscribed to a millennial vision of a world transformed through missionary activism and religious revival. Voluntary societies proliferated in the early nineteenth century to spread the gospel and transform society at home and overseas. In doing so, they engaged many thousands of converts who felt the call to share their experience of personal conversion with others. Though social respectability and business methods became a notable feature of Victorian Nonconformity, the religious populism of the earlier period did not disappear and religious revival remained a key component of Dissenting experience. The impact of this revitalization was mixed. On the one hand, growth was not sustained in the long term and, to some extent, involvement in interdenominational activity undermined denominational identity; on the other hand, Nonconformists gained a social and political prominence they had not enjoyed since the middle of the seventeenth century and their efforts laid the basis for the twentieth-century explosion of evangelicalism in Africa, Asia, and South America.

The Convent of Santa Clara, the Elite and Social Change in Eighteenth Century Querétaro

2001 ◽  
Vol 33 (2) ◽  
pp. 257-290 ◽  
Author(s):  
ELLEN GUNNARSDÓTTIR
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Social Change ◽  
Colonial Mexico ◽  
Social Strategies ◽  
The Past ◽  
The Social

This article focuses on the changes that occurred within Querétaro's elite from the late Habsburg to the high Bourbon period in colonial Mexico from the perspective of its relationship to the convent of Santa Clara. It explores how creole elite families of landed background with firm roots in the early seventeenth century, tied together through marriage, entrepreneurship and membership in Santa Clara were slowly pushed out of the city's economic and administrative circles by a new Bourbon elite which broke with the social strategies of the past by not sheltering its daughters in the city's most opulent convent.

THE “HARD FORM” OF SCULPTURE: MARBLE, MATTER AND SPIRIT IN EUROPEAN SCULPTURE FROM THE ENLIGHTENMENT THROUGH ROMANTICISM

2008 ◽  
Vol 5 (3) ◽  
pp. 455-486 ◽  
Author(s):  
LINDA WALSH
Keyword(s):  
Eighteenth Century ◽  
Theory And Practice ◽  
Early Nineteenth Century ◽  
External Appearance ◽  
The Enlightenment ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Familiar World ◽  
A Site ◽  
Aesthetic Values

The apparently distinct aesthetic values of naturalism (a fidelity to external appearance) and neoclassicism (with its focus on idealization and intangible essence) came together in creative tension and fusion in much late eighteenth-century and early nineteenth-century sculptural theory and practice. The hybrid styles that resulted suited the requirements of the European sculpture-buying public. Both aesthetics, however, created difficulties for the German Idealists who represented a particularly uncompromising strain of Romantic theory. In their view, naturalism was too closely bound to the observable, familiar world, while neoclassicism was too wedded to notions of clearly defined forms. This article explores sculptural practice and theory at this time as a site of complex debates around the medium's potential for specific concrete representation in a context of competing Romantic visions (ethereal, social and commercial) of modernity.

scholarly journals Smoking Clubs in Graphic Satire and the Anglicizing of Tobacco in Eighteenth-Century Britain

2021 ◽  
pp. 1-19
Author(s):  
Cynthia Roman
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Social Knowledge ◽  
Early Nineteenth Century ◽  
Associational Life ◽  
Graphic Satire ◽  
Late Eighteenth ◽  
Eighteenth Century Britain ◽  
Cultural Connotations

Abstract Focusing on A smoking club (1793/7) by James Gillray, this essay presents satiric representations of smoking clubs in late eighteenth- and early nineteenth-century British prints, arguing that they reflect and mediate contemporary understandings of tobacco as an intoxicant in British associational life. The breadth of potential cultural connotations – from political and social parody to light-hearted humour – is traced through the content and imagery of selected prints. These prints rely on the familiarity of contemporary audiences with political and social knowledge, as well as a visual iconography iconically realized in William Hogarth's A midnight modern conversation (1732).

Prayers

2018 ◽  
pp. 118-149
Author(s):  
Matthew D. O'Hara
Keyword(s):  
Eighteenth Century ◽  
New Spain ◽  
Self Regulation ◽  
The Past ◽  
The Future

This chapter studies the logic of traditional innovation by investigating a form of sanctioned Catholic practice. In the eighteenth century, a new movement flourished in many of the most important cities and towns of New Spain. Calling themselves Holy Schools of Christ, these groups combined collective piety sometimes associated with baroque Catholicism, such as the lashing of flesh, with an intense demand for self-regulation of an individual's thoughts and actions. The participants in the Holy Schools might appear as surprisingly modern in their attitude toward controlling the future and their attempts to achieve individual or collective improvement. Yet to characterize this movement as a moment of hybrid modernity in which elements of the past persisted despite a turn toward the modern would be deeply misleading. For the members and supporters of the Holy Schools, innovation required tradition. Individuals of this period, in other words, were often future-oriented without being modern.

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