For instance, in late seventeenth and early eighteenth century Oaxaca, some local native factions made sorcery and idolatry accusations against one another since "any native official convicted of idolatry or superstition was removed from his post" and that position would then be available to a new occupant p.
Especially concerning native-to-native conflicts, these cases reveal more than just religious matters at the community level; they provide a window into broader economic, social, and political relationships as well. For example, certain trends in accusations suggest social status and gender issues: central Mexico experienced a decrease in accusations against male nobles and officeholders from the s to the late eighteenth century, while accusations against commoner women increased from the early seventeenth century onward, indicating a "disassociation of traditional ritual practices with public office" in the first instance, and "an increase in the visibility of female specialists in the elective sphere" in the second Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.
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University Press of Colorado - David Tavárez
LOG IN. More importantly, he argues that it is the local people who are the key resource that will continue to preserve Nahua religion.
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The study of Latin America is interdisciplinary and Words and Worlds Turned Around is a book that captures that trajectory. Anyone interested in indigenous religions and world Christianities, the early modern period and debates about colonialism, or theories and methods of culture and religion would do well to get a copy of this book. Please read our policy on commenting.
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Indigenous Christianities in Colonial Latin America. Boulder, CO:. University of Colorado Press. ISBN Lyssna fritt i 30 dagar!
After the conquest of Mexico, colonial authorities attempted to enforce Christian beliefs among indigenous peoples-a project they envisioned as spiritual warfare. The Invisible War assesses this immense but dislocated project by examining all know Tavarez has written an impressive and a scholastically rigorous book that will be welcomed by students and scholars of colonial Latin America, ethnohistory, colonialism, and religious history.
It reads more like a life's work: comprehensive, yet careful; formidable, but rewarding; and engrossing while exact ing. Each sentence demands the reader's full attention because it presents so much information about specific people, particular circumstances, and the precise interplay of devotional activities, disciplinary measures, and dissent. Tavarez's book is an achievement in its accuracy, analysis, and approach.
Change was often prompted by violence and was as relentless as the strategies of those friars, parish priests, and minor civil magistrates who devoted their lives to homogenizing the faith and rooting out idolatry, the origin of all sin. This is a magisterial study that spans three centuries and plumbs a formidable cache of Nahua, Zapotec, and ecclesiastical sources scattered throughout Europe and the Americas.
A landmark. The book is admirably transparent in its use of text and data, and impressive in its mobilization of diverse tools of inquiry.