The devotion to Our Lady of Guadalupe is one of the most important elements in the development of a specifically Mexican tradition of religion and nationality. This volume makes available to the English-reading public an easily accessible translation from the original Nahuatl, along with extensive critical apparatus dealing with various linguistic, orthographic, and typographical matters.
The period following the Mexican Revolution was characterized by unprecedented artistic experimentation. Seeking to express the revolution's heterogeneous social and political aims, which were in a continuous state of redefinition, architects, artists, writers, and intellectuals created distinctive, sometimes idiosyncratic theories and works. Luis E. Carranza examines the interdependence of modern architecture in Mexico and the pressing sociopolitical and ideological issues of this period, as well as the interchanges between post-revolutionary architects and the literary, philosophical, and artistic avant-gardes. Organizing his book around chronological case studies that show how architectural theory and production reflected various understandings of the revolution's significance, Carranza focuses on architecture and its relationship to the philosophical and pedagogic requirements of the muralist movement, the development of the avant-garde in Mexico and its notions of the Mexican city, the use of pre-Hispanic architectural forms to address indigenous peoples, the development of a socially oriented architectural functionalism, and the monumentalization of the revolution itself. In addition, the book also covers important architects and artists who have been marginally discussed within architectural and art historiography. Richly illustrated, Architecture as Revolution is one of the first books in English to present a social and cultural history of early twentieth-century Mexican architecture.
This book examines the medieval legacy that influences life in Spanish-speaking North America to the present day. Focusing on the period from 1517?the expedition of Hernandez de Cordoba?to the middle of the seventeenth century, Weckmann describes how explorers, administrators, judges, and clergy introduced to the New World a culture that was essentially medieval. That the transplanted culture differentiated itself from that of Spain is due to the resistance of the indigenous cultures of Mexico.
Numbers speak for themselves. During his life as politician and warrior, General Simon Bolívar went over a distance that surpassed in 123,000 kilometers; the land journeyed by Christopher Columbus and Vasco de Gamma together. And while General Bolívar covered the non-uniform stretch, he spread the ideas of the freedom, on a length equivalent to one and a half of the Earth’s diameter, that is the same to say, ten times more than the land journeyed by Hannibal Barca and the triple of the space walked by Alexander the Great. In spite of the tenacious resistance of Royalist troops, during the successful military campaigns of El Bajo Magdalena and Admirable, in less than six months, dated between the endings of 1812 and the beginnings of 1813, Simon Bolívar crossed triumphantly over, all the ramifications of La Cordillera de los Andes in Colombia and Venezuela. Neither before, nor later, none known military man in the history of the humanity, achieved so many success in a so ample space, during a so brief lapse. Like statesman Simon Bolívar headed four constituent congresses over and built the legal, political, economic and social bases of six republics. Like a soldier, he participated in fourteen military campaigns, he directed more than four hundred battles, and with sweeping leadership, he commanded more than one million of soldiers from diverse nationalities. Similar facts happened during the Liberating Campaign of La Nueva Granada in 1819, initiated with uncertainty in los Llanos de Setenta in Venezuela, and it successfully culminated four months later at the South of Tunja City, in the bridge on Teatinos River. In spite of the calculated obstacles laid by General Santander in Santa Fe, the foolish regional leaders’ ambitions in Venezuela, and the intrigues wrapped in Perú, in less than a year, General Simon Bolívar freed to Perú and founded to Bolivia. During the same period, he summoned a Pan-American Congress, and until he glided to go to fight against Spain´s loyal Royalists in Mexico, Puerto Rico, Cuba and Spain. In this order of ideas, The Delirium of the Liberator, examines the biographical chronology of the well-called Genius of America, neither from the moved away surroundings of the myth, nor from erratic passion of bad politicians, but from the clear reality of an exceptional human being, full of vitality and positive mind, solved to make specific a transcendental intention, without concerning the difficulties and circumstances of way, time and place. Without a doubt, this is his greater legacy.
Latinx representation in the popular imagination has infuriated and befuddled the Latinx community for decades. These misrepresentations and stereotypes soon became as American as apple pie. But these cardboard cutouts and examples of lazy storytelling could never embody the rich traditions and histories of Latinx peoples. Not seeing real Latinxs on TV and film reels as kids inspired the authors to dive deep into the world of mainstream television and film to uncover examples of representation, good and bad. The result: a riveting ride through televisual and celluloid reels that make up mainstream culture. As pop culture experts Frederick Luis Aldama and Christopher González show, the way Latinx peoples have appeared and are still represented in mainstream TV and film narratives is as frustrating as it is illuminating. Stereotypes such as drug lords, petty criminals, buffoons, and sexed-up lovers have filled both small and silver screens—and the minds of the public. Aldama and González blaze new paths through Latinx cultural phenomena that disrupt stereotypes, breathing complexity into real Latinx subjectivities and experiences. In this grand sleuthing sweep of Latinx representation in mainstream TV and film that continues to shape the imagination of U.S. society, these two Latinx pop culture authorities call us all to scholarly action.
The devotion to Our Lady of Guadalupe is one of the most important elements in the development of a specifically Mexican tradition of religion and nationality over the centuries. The picture of the Virgen morena (Dark Virgin) is to be found everywhere throughout Mexico, and her iconography is varied almost beyond telling. Though innumerable books, both historical and devotional, have been published on the Guadalupan legend in this century alone, it is only recently that its textual sources have been closely studied. This volume makes available to the English-reading public an easily accessible translation from the original Nahuatl of the story itself and the entire book in which the story is embedded. The study also provides scholars with new perspectives on a text long at the center of Mexican intellectual currents. Through the use of technical philological methods, it indicates that the text may have been authored in the mid-seventeenth century by a Spanish-Mexican priest, based on an earlier text by a colleague of his, and that it was not the product of Nahuatl oral tradition. The story of the apparition of the Virgin of Guadalupe to a poor indigenous man less than fifteen years after the Spanish conquest of Mexico did not come into prominence until the mid-seventeeth century. The first known telling of the tale appeared in a book published in Spanish in 1648 by the priest Miguel Sánchez. On the heels of the Sánchez version, the story was included in the book Huei tlamahuiçoltica published in 1649 by Luis Laso de la Vega, the vicar of the Guadalupe chapel and a friend of Sánchez. It had little impact initially, but by the twentieth century, with indigenism triumphant, it had become the best known version. There have been a few translations of Laso de la Vega’s apparition story into English but only on a popular or devotional level. The present edition offers a translation and transcription of the complete text of the 1649 edition, together with critical apparatus, including comparisons of the Sánchez and Laso de la Vega texts, and various linguistic, orthographic, and typographical matters that throw light on the date and manner of composition.
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