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Chocolate and sugar, alcohol and tobacco, peyote and hallucinogenic mushrooms—these seductive substances have been a nexus of desire for both pleasure and profit in Mesoamerica since colonial times. But how did these substances seduce? And when and how did they come to be desired and then demanded, even by those who had never encountered them before? The contributors to this volume explore these questions across a range of times, places, and peoples to discover how the individual pleasures of consumption were shaped by social, cultural, economic, and political forces. Focusing on ingestible substances as a group, which has not been done before in the scholarly literature, the chapters in Substance and Seduction trace three key links between colonization and commodification. First, as substances that were taken into the bodies of both colonizers and colonized, these foods and drugs participated in unexpected connections among sites of production and consumption; racial and ethnic categories; and free, forced, and enslaved labor regimes. Second, as commodities developed in the long transition from mercantile to modern capitalism, each substance in some way drew its enduring power from its ability to seduce: to stimulate bodies; to alter minds; to mark class, social, and ethnic boundaries; and to generate wealth. Finally, as objects of scholarly inquiry, each substance rewards interdisciplinary approaches that balance the considerations of pleasure and profit, materiality and morality, and culture and political economy.
The Reformation of the sixteenth century shattered the unity of medieval Christendom, and the resulting fissures spread to the corners of the earth. No scholar of the period has done more than Carlos M.N. Eire, however, to document how much these ruptures implicated otherworldly spheres as well. His deeply innovative publications helped shape new fields of study, intertwining social, intellectual, cultural, and religious history to reveal how, lived beliefs had real and profound implications for social and political life in early modern Europe. Reflecting these themes, the volume celebrates the intellectual legacy of Carlos Eire's scholarship, applying his distinctive combination of cultural and religious history to new areas and topics. In so doing it underlines the extent to which the relationship between the natural and the supernatural in the early modern world was dynamic, contentious, and always urgent. Organized around three sections - 'Connecting the Natural and the Supernatural', 'Bodies in Motion: Mind, Soul, and Death' and 'Living One's Faith' - the essays are bound together by the example of Eire's scholarship, ensuring a coherence of approach that makes the book crucial reading for scholars of the Reformation, Christianity and early modern cultural history.
Mexican Magic shares spells and recipes deeply rooted in Mexican folk beliefs and magic. “Some are born with a star, while others are born starry.” This dicho (saying) refers to the Mexican belief that good luck is a matter of fate—something you are born with or not. Mexicans traditionally attribute their good or bad luck to a greater force, to God’s will, even to the stars in the sky. Being born with a star is a blessing. While some gain their luck through fate, Laura Davila believes even more in faith, virtue, and purpose. Some people are born with a natural gift for magic, but many others are compelled toward magic by life experience. The best brujos and magical people are not those who necessarily started off in perfect circumstances but those who looked at magic as a skill to be mastered. Mexican Magic offers an overview of magic and spells from across Mexico for daily use. Although the book’s spells may be practiced by anyone, they are deeply rooted in Mexican folk beliefs and magic. Featuring magical recipes, spells, tips, and advice for a wide variety of intentions, including love, lust, sex, good luck, money, protection, commerce, gambling, justice, pregnancy, travel, education, and more, Mexican Magic also offers direction on how to be a magical person and live a magical life.
More than just an expression of religious authority or an instrument of social control, the Inquisition was an arena where cultures met and clashed on both shores of the Atlantic. This pioneering volume examines how cultural identities were maintained despite oppression. Persecuted groups were able to survive the Inquisition by means of diverse strategies—whether Christianized Jews in Spain preserving their experiences in literature, or native American folk healers practicing medical care. These investigations of social resistance and cultural persistence will reinforce the cultural significance of the Inquisition. Contributors: Jaime Contreras, Anne J. Cruz, Jesús M. De Bujanda, Richard E. Greenleaf, Stephen Haliczer, Stanley M. Hordes, Richard L. Kagan, J. Jorge Klor de Alva, Moshe Lazar, Angus I. K. MacKay, Geraldine McKendrick, Roberto Moreno de los Arcos, Mary Elizabeth Perry, Noemí Quezada, María Helena Sanchez Ortega, Joseph H. Silverman This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1995.
Drawing on the graphic and revealing evidence recorded by the different courts in early modern Saragossa, this book captures the spirit of an age when religious faith vied for people's hearts and minds with centuries-old beliefs in witchcraft and superstition.
New information from Inquisition documents shows how African slaves in Mexico adapted to the constraints of the Church and the Spanish crown in order to survive in their communities.
"Traditions in Contact and Change" was the theme of the fourteenth quinquennial congress of the International Association for the History of Religions. This selection from 450 papers by scholars form all over the world address the theme. Section One, "Indian Traditions and Western Interactions," treats subjects ranging from the flood story in Vedic ritual to a s study of the women of the Nehru family. Section Two, "Buddhist, Chinese, and Japanese Studies," includes discussions of the origin of the Mahayana, William James and Japanese Buddhism, and lyrical imagery and religious content in Japanese art. Section Three, "Mediterranean Cultures," covers a broad range of topics, from foster children in early Christianity to "the transformation of Christianity into Roman religion" to the change in the status of women in Iceland from pagan to Christian times. Section Four, "Islamic, African, and Amerindian Developments," examines such subjects as religions in conflict and change in the works of African novelists, tradition and change in Indian Islam, and religious acculturation among Oglala Lakota. Section Five offers "Methodological and Theoretical Discussions" of women's studies, Western perceptions of Asia, structure in Jung and Lévi-Strauss, among others. The essays provide ready access to the leading edge of scholarship across a wide range of religions and cultures and should be of interest to students of religion, anthropology, sociology, psychology, and philosophy.
Sigal argues that sixteenth century Nahua sexuality cannot be fully understood only through colonial sensibilities and sources. He examines legal documents, clerical texts, pictorial manuscripts, images and glyphs of Nahua gods and goddesses and descriptions of fertility rituals and other historical accounts and stories to show the complexity of Nahua sexuality.
Poetry, art, and criticism by major Chicana writers and artists.
With limited resources to contextualize masculinity in colonial Mexico, film, literature, and social history perpetuate the stereotype associating Mexican men with machismo—defined as excessive virility that is accompanied by bravado and explosions of violence. While scholars studying men’s gender identities in the colonial period have used Inquisition documents to explore their subject, these documents are inherently limiting given that the men described in them were considered to be criminals or otherwise marginal. Nineteenth- and twentieth-century resources, too, provide a limited perspective on machismo in the colonial period. The Origins of Macho addresses this deficiency by basing its study of colonial Mexican masculinity on the experiences of mainstream men. Lipsett-Rivera traces the genesis of the Mexican macho by looking at daily interactions between Mexican men in the seventeenth and eighteenth centuries. In doing so she establishes an important foundation for gender studies in Mexico and Latin America and makes a significant contribution to the larger field of masculinity studies.