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When the Zoot Suit Riots ignited in Los Angeles in 1943, they quickly became headline news across the country. At their center was a series of attacks by U.S. Marines and sailors on young Mexican American men who dressed in distinctive suits and called themselves pachucos. The media of the day portrayed these youths as miscreants and hoodlums. Even though the outspoken First Lady, Eleanor Roosevelt, quickly labeled them victims of race riots, the initial portrayal has distorted images ever since. A surprising amount of scholarship has reinforced those images, writes Laura Cummings, proceeding from what she calls “the deviance school of thought.” This innovative study examines the pachuco phenomenon in a new way. Exploring its growth in Tucson, Arizona, the book combines ethnography, history, and sociolinguistics to contextualize the early years of the phenomenon, its diverse cultural roots, and its language development in Tucson. Unlike other studies, it features first-person research with men and women who—despite a wide span of ages—self-identify as pachucos and pachucas. Through these interviews and her archival research, the author finds that pachuco culture has deep roots in Tucson and the Southwest. And she discovers the importance of the pachuco/caló language variety to a shared sense of pachuquismo. Further, she identifies previously neglected pachuco ties to indigenous Indian languages and cultures in Mexico and the United States. Cummings stresses that the great majority of people conversant with the culture and language do not subscribe to the dynamics of contemporary hardcore gangs, but while zoot suits are no longer the rage today, the pachuco language and sensibilities do live on in Mexican American communities across the Southwest and throughout the United States.
In 1981, while working as New Mexico State Historian, Stanley M. Hordes began to hear stories of Hispanos who lit candles on Friday night and abstained from eating pork. Puzzling over the matter, Hordes realized that these practices might very well have been passed down through the centuries from early crypto-Jewish settlers in New Spain. After extensive research and hundreds of interviews, Hordes concluded that there was, in New Mexico and the Southwest, a Sephardic legacy derived from the converso community of Spanish Jews. In To the End of the Earth, Hordes explores the remarkable story of crypto-Jews and the tenuous preservation of Jewish rituals and traditions in Mexico and New Mexico over the past five hundred years. He follows the crypto-Jews from their Jewish origins in medieval Spain and Portugal to their efforts to escape persecution by migrating to the New World and settling in the far reaches of the northern Mexican frontier. Drawing on individual biographies (including those of colonial officials accused of secretly practicing Judaism), family histories, Inquisition records, letters, and other primary sources, Hordes provides a richly detailed account of the economic, social and religious lives of crypto-Jews during the colonial period and after the annexation of New Mexico by the United States in 1846. While the American government offered more religious freedom than had the Spanish colonial rulers, cultural assimilation into Anglo-American society weakened many elements of the crypto-Jewish tradition. Hordes concludes with a discussion of the reemergence of crypto-Jewish culture and the reclamation of Jewish ancestry within the Hispano community in the late twentieth century. He examines the publicity surrounding the rediscovery of the crypto-Jewish community and explores the challenges inherent in a study that attempts to reconstruct the history of a people who tried to leave no documentary record.
R. Andrew Chesnut offers a fascinating portrayal of Santa Muerte, a skeleton saint whose cult has attracted millions of devotees over the past decade. Although condemned by mainstream churches, this folk saint's supernatural powers appeal to millions of Latin Americans and immigrants in the U.S. Devotees believe the Bony Lady (as she is affectionately called) to be the fastest and most effective miracle worker, and as such, her statuettes and paraphernalia now outsell those of the Virgin of Guadalupe and Saint Jude, two other giants of Mexican religiosity. In particular, Chesnut shows Santa Muerte has become the patron saint of drug traffickers, playing an important role as protector of peddlers of crystal meth and marijuana; DEA agents and Mexican police often find her altars in the safe houses of drug smugglers. Yet Saint Death plays other important roles: she is a supernatural healer, love doctor, money-maker, lawyer, and angel of death. She has become without doubt one of the most popular and powerful saints on both the Mexican and American religious landscapes.
Reinterprets borderlands history from the Mexican perspective.
Description and history of the early churches and missions in New Mexico.
Simms redefines the study of two often misunderstood religious groups: the Marranos who claim descent from the persecuted Spanish Jews forced to convert to Catholicism yet who practiced Jewish rituals secretly; and the Penitentes, a Catholic group accused of violent acts of self-flagellation and other forms of masochism.
Offers a new reading of the history of the colonization of North America and the dispossession of its indigenous peoples.
This book is considered to be the starting place for anyone having family history ties to New Mexico, and for those interested in the history of New Mexico. Well before Jamestown and the Pilgrims, New Mexico was settled continuously beginning in 1598 by Spaniards whose descendants still make up a major portion of the population of New Mexico.
This volume in Oxford's A Very Short Introduction series offers a concise, readable narrative of the vast span of American history, from the earliest human migrations to the early twenty-first century when the United States loomed as a global power and comprised a complex multi-cultural society of more than 300 million people. The narrative is organized around major interpretive themes, with facts and dates introduced as needed to illustrate these themes. The emphasis throughout is on clarity and accessibility to the interested non-specialist.
Sixty-one tales narrated by Yaquis reflect this people's sense of the sacred and material value of their territory.