scholarly journals Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City

2010 ◽  
Vol 66 (03) ◽  
pp. 311-330 ◽  
Author(s):  
Jonathan Truitt
Keyword(s):  
Mexico City ◽  
San Francisco ◽  
New Spain ◽  
Colonial Mexico ◽  
Franciscan Order ◽  
One Year

In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and the first indigenous chapel in New Spain, San Josef de los Naturales. Together this friary and chapel served as the main point of interaction for Franciscan conversion efforts within the altepetl, ethnic state, of Mexico-Tenochtidan. In the courtyard of San Francisco, next to the indigenous chapel, fray Pedro established an indigenous school aimed at the indoctrination of the Nahua peoples of Mexico-Tenochtitlan and other outlying altepetl. Although its students were primarily members of indigenous nobility, other promising Nahuas received an education there as well.

scholarly journals Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City

2010 ◽  
Vol 66 (3) ◽  
pp. 311-330 ◽  
Author(s):  
Jonathan Truitt
Keyword(s):  
Mexico City ◽  
San Francisco ◽  
New Spain ◽  
Colonial Mexico ◽  
Franciscan Order ◽  
One Year

In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and the first indigenous chapel in New Spain, San Josef de los Naturales. Together this friary and chapel served as the main point of interaction for Franciscan conversion efforts within the altepetl, ethnic state, of Mexico-Tenochtidan. In the courtyard of San Francisco, next to the indigenous chapel, fray Pedro established an indigenous school aimed at the indoctrination of the Nahua peoples of Mexico-Tenochtitlan and other outlying altepetl. Although its students were primarily members of indigenous nobility, other promising Nahuas received an education there as well.

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.

Introduction

2018 ◽  
pp. 1-22 ◽  
Author(s):  
Paul Ramírez
Keyword(s):  
Mexico City ◽  
New Spain ◽  
Healthcare Reform ◽  
Critical Role ◽  
Colonial Mexico ◽  
Rural Regions ◽  
Corporate Sponsors ◽  
French Physician ◽  
Critical Moments

The introduction recounts the experiences of French physician Esteban Morel, who arrived in Mexico City in 1778 and immediately set about introducing inoculation among the upper classes during an epidemic of smallpox. Reluctant parents and rampant rumors of deformity and death stymied the inoculation campaign that year and suggest the critical role of nonprofessionals in colonial Mexico in healthcare reform. In an age when European monarchs looked to govern from above the health of populations, the perspectives and sensibilities of laypeople in the socially heterogeneous barrios, subdistricts, and rural regions of New Spain remained pivotal. Experiments with disease and its control were critical moments in which amateur scientists, physicians, corporate sponsors, and lay communities came together to assess the merits of reform and the relevance of Atlantic practices and projects for their own lives.

The Codex Mexicanus: Time, Religion, History, and Health in Sixteenth-Century New Spain

2016 ◽  
Vol 73 (4) ◽  
pp. 427-458 ◽  
Author(s):  
Lori Boornazian Diel
Keyword(s):  
Sixteenth Century ◽  
Mexico City ◽  
New Spain ◽  
Colonial Mexico ◽  
New Name ◽  
Early Colonial ◽  
Aztec Empire ◽  
Conquest Of Mexico

About 60 years after the Spanish invasion and conquest of Mexico, a group of Nahua intellectuals gathered in Tenochtitlan. On the very site of the heart of the Aztec empire stood a city of a new name: Mexico City, capital of New Spain. There the Nahuas set about compiling an extensive book of miscellanea, now known as the Codex Mexicanus. Owned by the Bibliothèque National de France, the codex includes records pertaining to the Christian and Aztec calendars, European medical astrology, a genealogy of the Tenochca royal house, and the annals of preconquest and early colonial Mexico City, among other intriguing topics.

“A Bad Race of Infected Blood” The Atlantic Profile of Gaspar Riveros Vasconcelos and the Question of Race in 1650 New Spain

2021 ◽  
Vol 11 (1) ◽  
pp. 3-25
Author(s):  
Matteo Lazzari
Keyword(s):  
Seventeenth Century ◽  
Identity Formation ◽  
Mexico City ◽  
New Spain ◽  
National Archive ◽  
Spanish America ◽  
Local Context ◽  
Colonial Mexico ◽  
Infected Blood ◽  
Cartagena De Indias

Abstract Based on manuscripts from the Mexican National Archive recording a 1650 Inquisition trial for astrology, this article will present a reconstruction of the story of Gaspar Riveros Vasconcelos, a “mulatto” born in Tangier, a descendant of a Portuguese father and Angolan mother. He travelled the Atlantic commercial routes – visiting Angola, Pernambuco, Cartagena de Indias, La Havana – and got involved in political discussions with Spaniards residing in mid-seventeenth century Mexico City. This period was particularly tough for Portuguese people in Spanish America, given the 1640 breach of the dynastic union of Spain and Portugal, which had been formerly achieved in 1581 by King Philipp ii. Vasconcelos’ story allows us to reflect on identity formation in time, on the concept of race, as well as on the ways in which “a persona miserable de color pardo” could deploy his agency as Afro-Portuguese in colonial Mexico society. As such, this paper aims to reconsider the relevance of individual narratives which can generate a growing awareness of the importance that Afro-descendants had in the Ibero-American world and how they could influence the process of racialization in the local context of seventeenth century New Spain.

Afro-Mexican Slave Labor in the Obrajes de Paños of New Spain, Seventeenth and Eighteenth Centuries

2003 ◽  
Vol 60 (1) ◽  
pp. 33-58 ◽  
Author(s):  
Frank T. Proctor
Keyword(s):  
Labor Force ◽  
Mexico City ◽  
New Spain ◽  
Colonial Period ◽  
Colonial Mexico ◽  
Textile Mill ◽  
Slave Labor ◽  
Woolen Textile

On April 5, 1723, Juan Joseph de Porras, a mulatto slave laboring in an obraje de paños (woolen textile mill) near Mexico City, appeared before the Holy Office of the Inquisition for blasphemy. According to the testimony of six slaves, including Porras’ wife, while his co-workers prepared to bed down for the night in the obraje Porras had blasphemed over a beating he had received from the mayordomo (overseer) earlier in the day. Señor Pedregal, the owner of the obraje, testified that Porras was one of nearly thirty workers, all Afro-Mexican slaves or convicts, who lived and labored in his obraje without the freedom to leave.The case against Juan Joseph de Porras and dozens of others like it in the Mexican archives raise important questions, not only about the makeup of the colonial obraje labor force, but also about the importance of Afro-Mexican slavery in the middle of the colonial period. Was the Pedregal labor force, composed entirely of slaves and convicts, the exception or the rule within obrajes of New Spain? If it was not exceptional, how important were slaves to that obraje and others like it? What exactly was the demographic makeup of the obraje labor force in the middle of the colonial period? And, how might the answers to those questions change our understanding of the histories of labor and slavery in colonial Mexico?

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.

Lay Brothers: The Other Men in the Mendicant Orders of New Spain

2015 ◽  
Vol 72 (3) ◽  
pp. 411-438 ◽  
Author(s):  
Asunción Lavrin
Keyword(s):  
San Francisco ◽  
New Spain ◽  
Remote Area ◽  
The Other ◽  
The City ◽  
Mendicant Orders

In 1556 Franciscan missionaries from the city of Mexico arrived in the then remote area of Zacatecas to begin what was expected to be a crucial but difficult evangelization of the area. They had been preceded by several other brothers who had not settled there despite having spent several years in catechizing the indigenous. The intention of these four missionaries was to stay and found a convent. Along with Fr. Pedro de Espinareda and Fr. Diego de la Cadena came one lay brother, Fr. Jacinto de San Francisco, and onedonadosimply called Lucas. Fr. Joseph Arlegui, chronicler of the order, assumed the presence of those friars would lay the foundation for the difficult task of evangelizing such distant lands and such unwilling peoples.

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