Shrines and Miraculous Images

Front Cover

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Title page

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Copyright

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Contents

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pp. vii-

Figures

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pp. ix-x

Foreword

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pp. xi-xiii

In his introduction to this volume, William B. Taylor writes, “A key to imagining colonial territories in the future Mexico is to keep larger and smaller in mind at the same time, to cultivate a more synoptic historical practice.” Taylor has developed just this synoptic work during a highly productive career as a Latin American historian inquiring into small places and large ...

Acknowledgments

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pp. xv-

I owe much to the generosity of talented friends who followed what I was doing these past ten years and offered encouragement, help with sources and permissions, and excellent advice on drafts of the essays. I thank especially Inga Clendinnen, Kenneth Mills, Dav�d Carrasco, Brian Connaughton, William A. Christian Jr., David Weber, Allen Wells, Isabel Estrada Torres, Alicia Mayer Gonz�lez, Esteban S�nchez de Tagle, �scar Mazin, Jorge ...

Introduction

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pp. 1-11

It has always seemed strange to be asked how my “own work” is going, meaning my research and writing, because teaching has been my main work and how I have made a living for forty years. It is honest work, creative work when I’ve been up to it. Whether or not I was a successful teacher, I always had in mind that being a responsible and ...

PART I: Images and Shrines

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pp. 13-

1: Images and Immanence in Colonial Mexico

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pp. 15-62

In 1656, Franciscans of the province of the holy gospel in central Mexico complained to the viceroy about Antonio de Gand�a, caretaker of a chapel at Tulantongo on the edge of the Valley of Mexico. Fourteen years earlier Gand�a, then a blind beggar, reportedly received a special favor from the Virgin Mary. While praying before a crude, worm-eaten painting of ...

2: Two Shrines of the Cristo Renovado: Religion and Peasant Politics

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pp. 63-94

Whether in hagiographical literature or scholarship, the Virgin Mary appears to dominate Mexico’s devotional landscape, especially in the guise of Our Lady of Guadalupe. “Mexico can pride itself on the glorious title of ‘Marian land,’” wrote Father Rubén Vargas Ugarte in his monumental survey of the Virgin Mary in Latin America.¹ To Victor ...

PART II: Our Lady of Guadalupe: Toward a History of Devotion

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pp. 95-

3: Mexico’s Virgin of Guadalupe in the Seventeenth Century: Hagiography and Beyond

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pp. 97-115

Catholic hagiography as sacred biography reaches beyond the lives of saints and other holy people to include the “lives” of images, relics, and places of a saint or Christ renowned as sites of divine presence and favor. This branch of hagiography for miraculous images, signs, and apparitions was especially important in colonial Spanish America. The New World ...

4: Places of Our Lady of Guadalupe in Eighteenth-Century Mexico

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pp. 117-138

The main story of guadalupanismo in Mexico during the eighteenth century is one of vigorous promotion and widespread devotion in which the 1730s, 1740s, and 1750s were the watershed. Early in the great epidemic of 1737 peninsular Archbishop-Viceroy Juan Antonio de Vizarr�n y Eguiarreta, already a devotee, proclaimed Our Lady of Guadalupe ...

5: Guadalupe, Remedios, and Cultural Politics of the Independence Period

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pp. 139-161

During the struggles of the independence period all sides deployed an arsenal of metaphors, imperatives, and images borrowed from three centuries of Christian culture and political discourse. The image of Our Lady of Guadalupe had a special place in the sentiments of the time, associated especially with the quest for independence and justice in Mexico.¹ Father Hidalgo’s Grito de Dolores appealed to Our Lady of ...

PART III: Beyond the Colonial Period

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pp. 163-

6: Shrines and Marvels in the Wake of Mexican Independence

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pp. 165-205

Histories of devotional practices are bound to be elusive and incomplete, but Solange Alberro recently threw up her hands at even the prospect for nineteenth-century Mexico. Popular religiosity then, more than at other times, is lost to historians she suggested, “hid[den] among individual, family, or regional practices” that escape documentation and memory.¹ True, there is little scholarship on the subject for the first forty ...

Notes

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pp. 207-280

Index

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pp. 281-288

Back Cover

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p. 306-306