Our Lady Of Guadalupe Summary

The legacy and impact of the Spanish conquest is continually discussed and analyzed. The struggle in finding native identities while also acknowledging Spanish heritage is a continuing process in Latin America. Modern film and art, such as Salvador Carrasco’s La Otra Conquista and Diego Rivera’s mural the arrival of Cortés speak about the conquest and its effects on Mexico identity. The film challenges myths about the conquest by arguing against the greatness of Cortés, showing power in native agency, and Spanish dependency on interpreters. The mural upholds myths of the conquest like the black legend, minimizes

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.

Leon-Portilla based the stories told in this book upon old writings of actual Aztec people who survived the Spanish massacres. The actual authors of the stories told in this book are priests, wise men and regular people who survived the killings. These stories represent the more realistic view of what really happened during the Spanish conquest. Most of the history about the Aztec Empire was based on Spanish accounts of events, but Leon-Portilla used writings from actual survivors to illustrate the true history from the Indians’ point of view.

Miguel Leon-Portilla author of Broken Spears- The Aztec Account of the Conquest of Mexico, tells the story of the Spanish conquest over the Aztecs from the Aztec point of view. It is more familiar in history that the Spanish led by Hernan Cortez defeated the Aztecs with a powerful army and established an easy victory all while having intentions to gain power and greed. However, Leon-Portilla focuses on the Aztec Empire and their story. Leon-Portilla does a great job giving readers the real occurrences and events from Aztec members. This paper argues that history must be told from all sides. It is more common to hear about the Spanish conquest

“The moment I understood her hatred, my family had not been personally hurt by Trujillo just as before losing my baby. Jesus had not taken anything away from me. There was the Perozos, not a man left in that family and Martinez Reyna and his wife murdered in their bed and thousands of Haitians murdered at the border. Making the river they say still red. I had heard but not believed. How could our all loving father let us suffer? I looked up challenging him and the two faces merged” (Alvarez 53).

Inequalities within minorities is not limited to economic unfairness but also social inequity. The second story that shows how inequality within minorities is “The Myth of the Latin Woman” by Judith Ortiz Cofer. “The Myth of the Latin Woman” is an essay based on the real life experiences of Judith Ortiz Cofer. The story talks about the racist inequalities she has went through as a women of Hispanic descent. “a young man, obviously fresh from a pub, spotted me and as if struck by inspiration went down on his knees in the aisle. With both hands over his hearts he broke into an an Irish tenor’s rendition of Maria from West Side Story”. The author retells one of her experiences from earing graduate credits one summer and she is met by someone whom ignorantly makes racists remark simply because she is Latina. Furthermore in the story Cofer mentions how people gave the man a round of applause. “amused fellow passengers gave his voice the round of gentle applause” (Page 61). This shows that it is acceptable to generalize an ethnic group into a character from West Side Story. In addition to the unfair generalization, Cofer is confronted unfair expectations. I thought you Latin girls were supposed to mature early”. This is unfair assumption made to Cofer. She is treated like a vegetable rather than a girl who traditionally grows into womanhood. This also generalizes Latin women to be matured at a young age. Which is incorrect just because Latinas fall into a small category in society

The Miraculous Day of Amalia Gomez by John Rechy delves into the life of Amalia Gomez; a Mexican-American woman living in a poor rural area of Hollywood. The structure of her family is falling apart due to conflict between the characters and Amalia’s lack of involvement in their lives. Her youngest son Juan is a male prostitute known as a “maricÓn”, her daughter Gloria is falling dangerously close to following in Amalia’s footsteps, and her oldest son Manny although well intentioned starts to clone his father’s criminal tendencies even though he has no recollections of his father. Amalia’s selective perspective also leads to conflict within herself since she is content not knowing the truth as long as the false reality fits her ideal

Representation” by Michael Schreffler argues that “ . . . early modern rhetoric and iconography . . . constructed a distorted view of painting in Aztec Mexico and entangled it in the conventions of colonial historiography” (407). This essay is effective because of its thorough examination of the accounts that explain a painting made by the Aztec’s at San Juan de Ulúa on Easter Sunday of 1519.

In records describing the Virgin of Guadalupe’s appearance in Mexico, Juan Diego is the man identified as the one she first appears to. He was a poor, indigenous man who was in the process of converting to Christianity. The records say that in 1531 he was summoned by a voice as he was on his way to his catechism class. The Virgin of Guadalupe appeared to him and told him to go to the archbishop and tell him to build a shrine in her honor. Juan Diego did as he was told, but the archbishop did not believe that the Virgin of Guadalupe would appear to an indigenous man. The third time Juan Diego came to deliver the Virgin’s message, he opened his cloak to reveal flowers and the image of the Virgin, forcing the archbishop to acknowledge the truth in his message. Juan Diego is a significant figure as he demonstrates that indigenous people could have a deep, holy connection to Catholicism. He is therefore an important part of how the force of transculturation influenced the development of Christianity in Mexico, his story melds the indigenous with the Christian. Furthermore, by choosing him as her messenger, the Virgin of Guadalupe made Juan Diego’s relationship to Christianity independent of Spanish control. In this way, he is a subversive figure in the Mexican religious tradition, as during the colonial periods the Spaniards made every effort to control how the indigenous people worships and interacting with Christianity.

In the primary source document, The Aztec Marketplace at Tlatelolco by Bernal Diaz del Castillo, Castillo manages to describe the magnificent marketplace at the Aztec city, Tlatelolco. Castillo’s memory and recollection of his experience at the market place occurred around the time period of 1521, when the Aztec empire was conquered by the Spaniards through the expedition of Hernán Cortés. After these expeditions and battles between the Aztec natives and the Spanish newcomers, Castillo was able to record his involvement and experience in his entries fifty years later in Guatemala where he lived in retirement.

On Sundays after Mass- every single Sunday, Latinos gathered on parks to play soccer and have carne asada something that is very traditional in Mexican families my family could be an example of that. These parks were built with the money taken from the Japanese which speaking of now a day’s use these complexes too and this is where the two cultures met.

According to “The Achievement of Desire” by Richard Rodriguez and “Para Teresa” by Ines Hernandez Avila. Avila and Rodriguez opposed feelings or contradictory ideas about family and school system when they were young. Avila and Rodriguez were remarkable students and very smart, but they motivated their self in different ways. Rodriguez account his experience as a “scholarship boy”. He decided to take his own path at a very young age. He chose to study hard because he was so uncertain, so hungry of success. He wanted to be smarter than others. Avila in the other hand doesn’t want to choose a side between family and school. Her family is her inspiration to study and she also is doing it for herself.

This historical site encompasses a chain of five frontier Catholic missions, built by Franciscan missionaries along a 12.4 kilometer (7.7-mile) stretch of the San Antonio River in southern Texas in the early part of the 18th century. These missions tell a story of the Spanish colonial period in North America, and the efforts of the Spanish Crown to convert natives to Catholicism and protect and sustain New Spain’s northern frontier. The five missions are: San Jose, Espada, San Juan, Concepcion, and The Alamo/San Antonio de Valero. The San Antonio Missions also represents a blending of cultures-that of the Spanish and Coahuiltecan people, as evident in the decorative Catholic symbols and nature-inspired indigenous designs of the compounds. Today, Concepcion, San Jose, San Juan and Espada still serves as active Catholic parish churches.

The conquistadors came over wanting to evangelize the native people, and the Virgin of Guadalupe gave them an easy approach into doing it. It also discusses the resemblance between the Virgin of Guadalupe and the Mulier Amicta Sole description within the Book of Revelation. However, the article explains how the native people referred to the “Mother of God” as “Guadalupe” quite often. In fact, many of the native people still had not converted to Christianity, but instead formed cults with Guadalupe as their leader. The Mexican Guadalupe movement did not even grow large until the seventeenth century when the native blood became more mixed and more Creoles, Spaniards born in Mexico, made up most of the

In his review of Veronica Zaráte Toscano’s book Los nobles ante la muerte en México. Actitudes, ceremonias y memoria (1750-1850) Elías Trabulse expressed appreciation for Zaráte Toscano’s intent and primary argument. The basis for her book was the exploration of funerary rites of the Mexican noble classes; she believed this field of study would unveil more about its practitioners than the deceased themselves and reveal underlying correlations between wealth and spirituality. The passing of my great aunt 150 years after the end of Zaráte Toscano’s research period surprisingly mirrored the funerary practices she touched upon. Despite the fact that I had not matured into womanhood