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Painted Words: Nahua Catholicism, Politics, and Memory in the Atzaqualco Pictorial Catechism
... For the translations, she references an extensive array of alphabetic Nahuatl catechisms and other completely glossed and unglossed catechisms in Nahuatl, one being Dominican Martín de León's seventeenth-century Camino del cielo, for occasional for wording. 13 Additionally, she incorporates Fray Alonso de Molina's Doctrina, whose content shows a more considerable influence of a Nahuatl writing system on the painted wording in the Atzaqualco. 14 Through her essay, Burkhart presents the translation for ten different catechisms, among which are the more popular The Our Father, The Apostles' Creed, The Hail Mary, and traditional Catechetic dialogues. ...
The writing of colonial Mexican religious history starts with early 20th-century French historian Robert Ricard and his focus on missionary preaching and teaching endeavors. Ricard, whose historical writing reflects a pre-WWII Eurocentrism and Catholic victory mindset, relied heavily on Spanish and religious sources. In his work, he concludes that the missionary conversion process was successful spiritual conquest. Louise Burkhart's 1989 The Slippery Earth sets a new tone for colonial religious research, claiming that the process of conversion was not one-directional. Burkhart argues that the Nahua of central Mexico had more significance in the development of colonial Mexican Catholicism than Ricard imagined. Burkhart's book becomes the foundation of modern research on the topic, as it is the first to incorporate native-language sources. She heavily utilizes the sixteenth-century Florentine Codex, the twelve-book encyclopedic style manuscript written by Nahua elites under the supervision of Fray Bernardino de Sahagún telling of the culture and the people of Central México. Through her findings, she argues that the Mexican colonial religion reflects a cross-cultural interaction, which ultimately gave birth to what she coins 'Nahuatized Christianity.'
... Mientras que el historiador indígena Chimalpahin (2012) decide editar y anotar el texto canónico de 1552 sobre la conquista de México por Francisco López de Gómara, un grupo heterogéneo de autores locales transcriben narrativas orales, combinan textos alfabéticos con tradiciones pictográficas, y preparan "probanzas" y "títulos" para demonstrar la posesión de tierras comunales desde "tiempo inmemorial", o debido a litigios entre comunidades. Estos textos incluyen no solo los bien conocidos títulos primordiales redactados en náhuatl (Wood 2003;Haskett 2005), o zapoteco (Romero Frizzi, Vásquez Vásquez 2003;Romero Frizzi 2012;Romero Frizzi y Vásquez Vásquez 2013), sino también catecismos pictográficos (Boone, Burkhart y Tavárez 2017). Para sustituir la idea de que estas memorias resultan ser falsas o hechizas, este artículo propone la noción de una refracción de la memoria para entender las transformaciones en narrativas indígenas sobre la conquista. ...
This article proposes the idea of refracting memories to understand the transformation of historical memory of Mesoamerican communities in the 17th and 18th centuries.
This process is illustrated through the analysis of divinatory manuals that contained references to the arrival of Spanish, and through the Probanza of Yelabichi, a Northern Zapotec text that narrates the military and spiritual conquests and the ethnogenesis of Zapotecs, Mixes, and Chinantecs, as if they were part of the same process. The second document, introduced in a lawsuit in the 1750s, allows us to analyze how collective interests refracted the events of the conquest to form a series of enchained memories that shaped colonial Zapotec identity.
Este artículo presenta el concepto de memorias refractadas para comprender la
transformación de la memoria histórica en las comunidades mesoamericanas de los siglos xvii y xviii. Este proceso se ilustra a través del análisis de manuales adivinatorios que contenían referencias a la llegada de los españoles y a través de la Probanza de Yelabichi, un texto zapoteco del norte que narra las conquistas militar y espiritual y la etnogénesis de los zapotecas, mixes y chinantecos como si fueran parte del mismo proceso. El segundo documento, presentado en una demanda judicial de la década de 1750, nos permite analizar la manera en que los intereses colectivos refractaban los eventos de la conquista para constituir una serie de memorias encadenadas que conformaban la identidad zapoteca colonial.
... Most recently, I joined Elizabeth Boone and David Tavárez in a new appraisal of pictographic catechisms, a genre long misconstrued as an early result and tool of the "spiritual conquest." These texts appear, rather, to be an indigenous adaptation recalling ancestral pictographic traditions and asserting indigenous religious and political credentials (Boone, Burkhart, and Tavárez 2017;Burkhart 2014Burkhart , 2016. Figure 0.3 depicts an excerpt from one of a few such texts that also include alphabetic glosses in Nahuatl. ...
... Most recently, I joined Elizabeth Boone and David Tavárez in a new appraisal of pictographic catechisms, a genre long misconstrued as an early result and tool of the "spiritual conquest." These texts appear, rather, to be an indigenous adaptation recalling ancestral pictographic traditions and asserting indigenous religious and political credentials (Boone, Burkhart, and Tavárez 2017;Burkhart 2014Burkhart , 2016. Figure 0.3 depicts an excerpt from one of a few such texts that also include alphabetic glosses in Nahuatl. ...
... Most recently, I joined Elizabeth Boone and David Tavárez in a new appraisal of pictographic catechisms, a genre long misconstrued as an early result and tool of the "spiritual conquest." These texts appear, rather, to be an indigenous adaptation recalling ancestral pictographic traditions and asserting indigenous religious and political credentials (Boone, Burkhart, and Tavárez 2017;Burkhart 2014Burkhart , 2016. Figure 0.3 depicts an excerpt from one of a few such texts that also include alphabetic glosses in Nahuatl. ...
Religion in Sixteenth-Century Mexico explores the development of religion as transferred from Spain to Tenochtitlan. The religious world of both Aztecs and Spanish Catholics at time of encounter was organized through large and small scale community, family, and personal devotions. Devotion expressed through cults was the single most salient aspect in the transfer of Catholicism to New World people. This book highlights the role that ideas such as afterlife, apocalypticism, iconoclasm, Marianism, resistance, and saints played in the emergence of Mexican Catholicism in the sixteenth century. The larger Atlantic world context, as seen in the regions of Iberia, Anahuac, and 'New Spain', or central Mexico from Zacatecas to Oaxaca, is explored in detail. Beginning with an extensive historical essay to contextualize the pre-contact period, the bulk of this volume contains 118 separate keywords each with three comparative essays examining Aztec and Catholic religious practices before and after contact.
p>En este artículo se propone la relación existente entre la Doctrina christiana, Egerton Ms. 2898 y el Catecismo hispano-mexicano . Antes del presente trabajo, se consideraban como dos catecismos del siglo XVIII, elaborados por el escribano nahuatlahto Lucas Matheo. Como resultado de la investigación, se concluye que el primer manuscrito es el original, siendo el segundo una copia realizada por Galicia Chimalpopoca en 1877. Antes de ser separados, ambos formaron parte de la Colección Ramírez. En esta investigación, se formulan posibles escenarios de cómo se logró desvincularlos. Se presenta también un estudio comparativo de cuestionarios aprobados para la catequesis de acuerdo con las regulaciones del siglo XVIII, a fin de identificar los modelos que se tomaron para elaborar el contenido en el Egerton Ms. 2898 .</p
Drawing upon her work on the emergence of indigenous Christianity in colonial Cholula, Puebla, Mexico, Verónica A. Gutiérrez provides readers with an overview of the current historiography on native ritual, resilience, and resistance to the introduction of European Catholicism in sixteenth-century Mexico. Offering rich insight into the relationship between native peoples and Christianity in New Spain, her essay challenges the dominant Eurocentric narrative about passive or fatalistic native peoples, details the various forms of resistance emerging in the wake of colonial rule, outlines indigenous resilience in responding to the Catholic practice of appropriating local sacred sites, and reveals the close association, strategic alliance, and genuine friendship often forged between friars and native peoples.
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