Just as the Grim Reaper illuminated the relationship between humans and their mortality during the Black Plague, the folk saint Santa Muerte similarly reveals significant information about Mexican society’s view on mortality and it’s relatively close, almost familiar relationship with death. Unlike an official saint that is canonized by the Catholic Church, Mexicans view folk saints as spirits of the deceased who possess miracle-working abilities capable of performing incredible feats such as healing or supernatural punishment. For this reason, many worshipers of Santa Muerte frequently present offerings such as rosaries, candles and flowers to the deity in an attempt to gain her favor and reap the benefits of her blessings. Many believe that
Our Lady of Guadalupe serves as a role model for many in today’s society. Numerous aspects of Mary’s life, most especially during her encounter in Guadalupe, Mexico to the poor Aztec Indian, Juan Diego, are so remarkable that they have increased my faith dramatically, as they show how she is present everyday in our lives and can appear to anyone, ranging from the rich to the poor. It is especially incredible that the Virgin Mary’s Tilma still looks brand new, without any fading, and it has been around since 1531. The movie shows the actual Tilma in the Basilica of Our Lady of Guadalupe in Mexico City, and the Tilma still has vibrant colors and is intact.
Hinojosa, Gilberto Miguel. A borderlands town in transition: Laredo, 1755-1870. College Station: Texas A&M University Press, 1983. In his book, A borderlands town in transition: Laredo, 1755-1870, author Gilberto Hinojosa explores the history of Laredo, Tx, originally known as Villa de San Agustín de Laredo.
historical importance of Guadalupe remains a little unknown even to Mexicans. Many pilgrims visit the basilica and pay their respects to the Virgin. In fact, the Virgin carries such admiration and reverence that numerous pilgrims approach the basilica on their knees. The accounts on the Guadalupe remain different according to different people in Latin and North America. Feminism, Latin, and black lenses of freedom show understanding of the Guadalupe.
The Chicana Movement: Liberation from Oppressive Structures The Chicano student movement began in March of 1968, but it wasn’t until the east Chicano high school students walked out of their decrepit high schools and began to push for changes, that the movement really differentiated itself from the previous Mexican American attempts at achieving equality. These changes were radical to the dominant White – Anglo social structure that controlled many aspects of their lives. The ensuing police repression and brutality only further reinforced the new radical trend in student ideology. A year after the walk out in march 1969, the Crusade for Justice 1 civil rights organization held the National Chicano Youth Liberation Conference at its headquarters
Along with Brazil, Mexico has demonstrated a similar phenomenon, amongst the Nahuatl-speaking locals. It is another Virgin Mary figure which was discovered on a sacred Aztec site. The statue is commonly referred to as Nuestra Señora de Guadalupe (Our Lady of Guadalupe, pictured below), however the indigenous people call her Tonantzin, after an indigenous goddess of the earth. Asides from religious figurines, there are many buildings in Latin America which are known to be influenced by the colonisation which are religious sites, most often churches. The increase in the number of churches in Latin America is another sign that religion took a large part in changing Latin American society and lifestyle.
Aviya Kushner, the author of The Grammar of God, was raised in an Orthodox Jewish family where not only was Hebrew her first language and language studied/spoken it school, moreover, it went beyond simply speaking it in home and class, rather, her family culture was vested in discussing, reveling in, and questioning the grammar, meaning, and overall language of the ancient Hebrew text: The Bible. When Kushner came across an English translation of the Bible for the first time, she writes about how she did not seem to recognize the thing she loved dearly. This jolting surprise in a Graduate school course led her on the path to write this book that examines the role of language, translation, and what it all means. The heart of the book seeks to
The Sainte-Chapelle is a royal medieval 13th-century Gothic chapel, located near the Palais de la Cité, on the Île de la Cité in the heart of Paris, France. It was built by Louis IX for use as his royal chapel. Sainte-Chapelle was founded by King Louis IX. He constructed it as a chapel for a royal palace and to help him survive during this time period. The palace itself has been removed, leaving just the chapelle.
The Mexican painter Frida Kahlo is a standout amongst the most imperative craftsmen of the twentieth century. Subsequent to being included in an auto crash, stayed at home to recuperate from a few wounds, critical occasion for the unfolding of her work of art. The point of this study was to present parts of the life story and life of Frida, looking for convergences between her craftsmanship and her difficult encounters. Frida Kahlo a Mexican self portrait artist born on July 1907 and died on July 1954 after beginning and building on a great vocation for herself. A cognate to feeling that women and men must be treated equipollent symbol/picture an astounding artist that has zealousness for her art and work, gave a reason to do something and
In 1927, the Corsican painter Corbellini, curator of the Fesch Museum, discovered the painting in the Ajaccio Cathedral. Indeed, Corbellini had read in the Gazette des beaux-arts an article of André Joubin describing the subject. He came in the cathedral, did a sketch of the composition and sent it to Joubin who confirmed that it was the painting searched for more than half a century, as related by Corbellini himself: “M. André Joubin après examen du croquis de notre tableau en confirme l’interprétation .” Then, exhibited at the Louvre for the Romanticism centenary in 1930, the Virgin of the Sacred Heart - also called the Triumph of the Religion from that moment -, was transferred to the Fesch Museum in 1931, when has been found a solution to replace it in the cathedral .