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In the wake of the Mexican-American War, competing narratives of religious conquest and re-conquest were employed by Anglo American and ethnic Mexican Californians to make sense of their place in North America. These “invented traditions” had a profound impact on North American religious and ethnic relations, serving to bring elements of Catholic history within the Protestant fold of the United States’ national history as well as playing an integral role in the emergence of the early Chicano/a movement. Many Protestant Anglo Americans understood their settlement in the far Southwest as following in the footsteps of the colonial project begun by Catholic Spanish missionaries. In contrast, Californios—Mexican-Americans and Chicana/os—stressed deep connections to a pre-Columbian past over to their own Spanish heritage. Thus, as Anglo Americans fashioned themselves as the spiritual heirs to the Spanish frontier, many ethnic Mexicans came to see themselves as the spiritual heirs to a southwestern Aztec homeland.
In the wake of the Mexican-American War, competing narratives of religious conquest and re-conquest were employed by Anglo American and ethnic Mexican Californians to make sense of their place in North America. These “invented traditions” had a profound impact on North American religious and ethnic relations, serving to bring elements of Catholic history within the Protestant fold of the United States’ national history as well as playing an integral role in the emergence of the early Chicano/a movement. Many Protestant Anglo Americans understood their settlement in the far Southwest as following in the footsteps of the colonial project begun by Catholic Spanish missionaries. In contrast, Californios—Mexican-Americans and Chicana/os—stressed deep connections to a pre-Columbian past over to their own Spanish heritage. Thus, as Anglo Americans fashioned themselves as the spiritual heirs to the Spanish frontier, many ethnic Mexicans came to see themselves as the spiritual heirs to a southwestern Aztec homeland.
This expanded new edition of the classic 1989 collection of essays about Aztlán weighs its value.
Bridging the fields of Religion and Latina/o Studies, this book fills a gap by examining the “spiritual” rhetoric and practices of the Chicano movement. Bringing new theoretical life to biblical studies and Chicana/o writings from the 1960s, such as El Plan Espiritual de Aztlán and El Plan de Santa Barbara, Jacqueline M. Hidalgo boldly makes the case that peoples, for whom historical memories of displacement loom large, engage scriptures in order to make and contest homes. Movement literature drew upon and defied the scriptural legacies of Revelation, a Christian scriptural text that also carries a displaced homing dream. Through the slipperiness of utopian imaginations, these texts become places of belonging for those whose belonging has otherwise been questioned. Hidalgo’s elegant comparative study articulates as never before how Aztlán and the new Jerusalem’s imaginative power rest in their ambiguities, their ambivalence, and the significance that people ascribe to them.
Through a fascinating discussion of religion's role in the rhetoric of American civilizing empire, The Imperial Church undertakes an exploration of how Catholic mission histories served as a useful reference for Americans narrating US settler colonialism on the North American continent and seeking to extend military, political, and cultural power around the world. Katherine D. Moran traces historical celebrations of Catholic missionary histories in the upper Midwest, Southern California, and the US colonial Philippines to demonstrate the improbable centrality of the Catholic missions to ostensibly Protestant imperial endeavors. Moran shows that, as the United States built its continental and global dominion and an empire of production and commerce in the Gilded Age and Progressive Era, Protestant and Catholic Americans began to celebrate Catholic imperial pasts. She demonstrates that American Protestants joined their Catholic compatriots in speaking with admiration about historical Catholic missionaries: the Jesuit Jacques Marquette in the Midwest, the Franciscan Junípero Serra in Southern California, and the Spanish friars in the Philippines. Comparing them favorably to the Puritans, Pilgrims, and the American Revolutionary generation, commemorators drew these missionaries into a cross-confessional pantheon of US national and imperial founding fathers. In the process, they cast Catholic missionaries as gentle and effective agents of conquest, uplift, and economic growth, arguing that they could serve as both origins and models for an American civilizing empire. The Imperial Church connects Catholic history and the history of US empire by demonstrating that the religious dimensions of American imperial rhetoric have been as cross-confessional as the imperial nation itself.
"Enter the religious landscape of California's industrial agriculture in the 1940s. Anthropologist Walter Goldschmidt's early 1940s reconnaissance tour of the social scene in the little town of Wasco offers us a composite picture of religious institutions in a typical industrial-ag town in the state. Anthropologists and sociologists of the time pointed to the proliferation of Pentecostal churches as evidence of industrial farming's undesirable social outcomes. In particular, they noted the enthusiastic and emotional expressions of Pentecostal services and how the recently dispossessed Dust Bowl or "Okie" migrants flocked into these churches. By the 1940s, Dorothea Lange's photograph of the Okie "Migrant Mother" capturing the pathos of white plight had surfaced and caught the national spotlight. California, many noted, had a migration problem, as many "undesirables" flooded into the state. Women such as the one captured in Lange's photograph "Revival Mother" standing and worshipping with eyes closed and raised hands in a makeshift garage church typified the poverty of Pentecostals described by the university researchers"--
Mariano Guadalupe Vallejo (1807–90) grew up in Spanish California, became a leading military and political figure in Mexican California, and participated in some of the founding events of U.S. California. In 1874–75, Vallejo, working with historian and publisher Hubert Howe Bancroft, composed a five-volume history of Alta California—a monumental work that would be the most complete eyewitness account of California before the gold rush. But Bancroft shelved the work, and it has lain in the archives until its recent publication as Recuerdos: Historical and Personal Remembrances Relating to Alta California, 1769–1849, translated and edited by Rose Marie Beebe and Robert M. Senkewicz. In Mariano Guadalupe Vallejo: Life in Spanish, Mexican, and American California, Beebe and Senkewicz not only illuminate Vallejo’s life and history but also examine the broader experience of the nineteenth-century Californio community. In eight essays, the authors consider Spanish and Mexican rule in California, mission secularization, the rise of rancho culture, and the conflicts between settlers and Indigenous Californians, especially in the post-mission era. Vallejo was uniquely positioned to provide insight into early California’s foundation, and as a defender of culture and education among Mexican Californians, he also offered a rare perspective on the cultural life of the Mexican American community. In their final chapter, Beebe and Senkewicz include a significant portion of the correspondence between Vallejo and his wife, Francisca Benicia, for what it reveals about the effects of the American conquest on family and gender roles. A long-overdue in-depth look at one of the preeminent Mexican Americans in nineteenth-century California, Mariano Guadalupe Vallejo also provides an unprecedented view of the Mexican American experience during that transformative era.
Why has Los Angeles been a hotspot for religious activism, innovation, and diversity? What makes this Southern California metropolis conducive to spiritual experimentation and new ways of believing and belonging? A center of world religions, Los Angeles is the birthplace of Pentecostalism, the site of the largest Roman Catholic diocese in the United States, the home of more Buddhists anywhere except for Asia, and home base for myriad transnational, spiritual movements. Religion in Los Angeles examines historical and contemporary examples of Angelenos’ openness to new forms of belief and practice in congregations, communities, and civic life. Case studies include Latino spiritualities and social activism Hybrid Jewish identities Capitalism and fundamentalism in early twentieth-century Los Angeles The impact of the 1960s on Roman Catholic Angelenos Christianity through a Hindu lens. Highlighted throughout the work are themes including the impact of the city’s diversity on religious experimentation, the importance of Los Angeles’ location in relation to the Mexican border and as a gateway to the Pacific, and the impact of local politics, social trends, and cultural change on religious innovation. The volume also examines the creative pull between change and continuity and the recognition that religious communities participate in civic and global conversations. Religion in Los Angeles includes contributions by leading sociologists, anthropologists, and historians. This cutting-edge work will be of interest to students and scholars of religious history, religion in America, sociology of religion, American studies, urban studies, and race/ethnic studies.
Material religion is a rapidly growing field, and this volume offers an accessible, critical entry into these new areas of research. Each "key term" uses case studies and is accompanied by a color image – an object, practice, space, or site. The entries cut across geographies, histories, and traditions, offering a versatile and engaging text for the classroom. Key topics covered include: - Icon, ritual, magic, gender, race - Sacred, spirit, technology, - Space, belief, body, brain - Taste, touch, smell, sound, vision Each entry demonstrates in clear and jargon-free prose how the key term figures prominently in understanding the materiality of religion. Written by leading international scholars, all entries are linked by the ways materiality stands at the forefront of the understanding of religion, whether that comes from humanistic, social scientific, artistic, curatorial, or other perspectives. Brent Plate brings his expertise and extensive teaching experience to the comprehensive introduction which introduces students to the themes and methods of the material cultural study of religion. Key Terms in Material Religion provides a much-needed resource for courses on theory and method in religious studies, the anthropology of religion, and the ever-increasing number of courses focused on material religion.
Aztlán Arizona is the first thorough examination of Arizona's Chicano student movement, providing an exhaustive history of the emergence of the state's Chicano Movement politics and its related school reform efforts. Darius V. Echeverría reveals how Mexican American communities fostered a togetherness that ultimately modified larger Arizona society by revamping the educational history of the region.