The printing press was introduced to Puebla, Mexico, in the middle of the 17th century. Juan de Borja y Gandía and his wife Inés Vásquez Infante, Spanish immigrants from Cadiz, Spain established a printing press and book selling business in the portals of the Puebla Cathedral. She continued his entrepreneurial duties following his death in 1656. The majority of her publications pertained to sermons for funerals and festive occasions. In 1675 she printed a sermon written by a priest, Joseph Días Chamorro, to celebrate the Virgin Mary's Immaculate Conception. Cushing Memorial Library and Archives at Texas A & M University houses one of the rare copies available in North America. The book, Sermón qve predicò el Bachiller Joseph Días Chamorro Clérigo Presbítero Domiciliario de eſte Obiſpado de la Puebla de los Ángeles en la solemne fieſta de la puríſſima concepción de la sanctíſſima Uirgen María Nueſtra Señora que celebraron los mercaderes de eſta ciudad en el Convento de Carmelitas Deſcalças a onçe de Diziembre del año de mil y ſeiſcientos y ſesenta y cinco, dedicado a la Immaculada Concepción de la Sanctíſsima Virgen María Madre de Dios, has not previously been edited or studied. The sermon received inquisitional approval on February 24, 1675, and licensing four days later. The probable date of oral delivery was December 11, 1675. The sermon features seven woodcut engravings and several decorated borders. The text was printed mostly in Spanish with occasional Latin in citations. The Cushing exemplar's appearance has been marred by an unknown liquid, but it does not detract from the beautifully displayed text. Section 1 introduces the exemplar and the sermon genre in New Spain. Section 2 studies the author, Joseph Días Chamorro, and Section 3 focuses on the Borja family of printers. In Section 4 appear studies of the sermon, the exemplar, a transcription, and text notes. The conclusions appear in Section 5, followed by the references. The thesis examines the sermon from historical, cultural, economic, social, religious, and philosophical aspects of 17th century Puebla and contextualizes its first woman printer.

This study purposes to serve as an introduction to the Colonial ironwork to be found in Guanajuato City.

Mexico City experienced a dramatic increase in the publication of religious devotionals that promoted individual prayer in the late eighteenth and into the nineteenth century. These publications reveal a focus on the individual's internal spirituality, a characteristic of enlightened thinking, and the emphasis on a new form of piety being disseminated by the ecclesiastical hierarchy. Simultaneously, they were directed at a new readership among ordinary men and women, more of whom were literate, a product of recent reforms in primary education. This increase in the distribution and availability of these libritos and the growth of a new readership were indicative of a boom in print production and culture (coinciding with an ease in book censorship) and the influx of Enlightenment thinking (and subsequent reforms) on both an official and unofficial level. This dissertation examines the trends in religious devotion, print culture, education and literacy that were established during the second half of the eighteenth century through the struggle for Independence (1750-1821). It has been claimed that studying such practices, especially as they were experienced in the nineteenth century, is practically impossible due to their hidden nature, a claim rooted in the idea that characteristics of religiosity are inherently individual and familial, and so evaded documentation. I argue against this notion and demonstrate that sources on religious devotions and practices for this period, have not yet been closely examined. At the same time, I explore the shift in the prominence of religious practice from a baroque Tridentine form of Catholicism to a new form of piety (new piety) and how this new piety was extended to women and children as Bourbons confronted their place in society.

Between 1500 and 1800, Spaniards and their Native allies captured hundreds of Apache Indians and members of neighboring groups from the Rio Grande River Basin and subjected them to a variety of fates. They bought and sold some captives as slaves, exiled others as prisoners of war to central Mexico and Cuba, and forcibly moved others to mines, towns, and haciendas as paid or unpaid laborers. Though warfare and captive exchange predated the arrival of Europeans to North America, the three centuries following contact witnessed the development of new practices of violence and captivity in the North American West fueled by Euroamericans’ interest in Native territory and labor, on the one hand, and the dispersal of new technologies like horses and guns to American Indian groups, on the other. While at times subject to an enslavement and property status resembling chattel slavery, Native peoples of the Greater Rio Grande often experienced captivities and forced migrations fueled more by the interests of empires and nation-states in their territory and sovereignty than by markets in human labor. / text

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<p>Este trabajo estudia el proceso de invención del espacio en el México colonial durante el siglo XVI y XVII, entendiendo la invención del espacio como la inserción de una conceptualización del entorno ajena a la experiencia de las comunidades indígenas nahuas. Primero se define la idea particular de cosmos, territorio y tierra manejada por los nahuas previo a la llegada española entendida como tlacauhtli, y su conformación mediante los principios de cahuitl (tiempo), ollin (movimiento), nepantla (equilibrio), y tonalli (fuerza) por medio del análisis de documentos prehispánicos y coloniales concernientes a la cosmología nahua. Luego, utilizando la propuesta de Aníbal Quijano sobre la implementación de la matriz colonial de poder en América, se analizan los aspectos de esta matriz en su relación con los procesos de dominación del territorio, motor de la creación del espacio en el México colonial, mediante los procesos de estructuración de los pueblos indígenas coloniales, la economía y el trabajo de la tierra, la deshumanización del espacio mexicano y la cartografía novohispana. Finalmente, se desarrolla la idea de subsistencia de los principios fundamentales del tlacauhtli a pesar de la implementación del concepto de espacio y de la dominación del territorio mexicano por parte de la corona española. En cada ámbito de la matriz, se develan resistencias de la antigua percepción del entorno nahua frente a los cambios impulsados por el proceso colonial.</p> / Dissertation

This study examines the cult of Our Lady of Remedios from an art-historical perspective. Choosing this specific cult statue as a case study is not arbitrary: Remedios is among the oldest Marian images in the New World and was named first patroness of Mexico City in 1574, when the city council became the patron of her shrine and a confraternity was founded to better disseminate the cult. As a result, the statue was carried fifty-seven times through the streets of New Spain's capital in three hundred years (an average of one procession every five years), thus outnumbering any other religious event that was not part of the liturgical calendar. The fame of Our Lady of Remedios was closely linked to her role as Socia Belli of the Spanish army, as she was believed to have protected Hernán Cortés and his allies during the conquest of Mexico-Tenochtitlán in 1520-21. Her character as protector in times of war was enhanced in the centuries to come, when she was called to the city on every occasion when the Spanish Crown was involved in military campaigns. Her protection, however, was mainly requested in times of drought and epidemics, a reason for which her fame as protectress of the city grew intensively, and all sectors of society (Spanish, Indians, and Castas) followed her with the same fervent faith. This dissertation is a monographic study of a miraculous image that has hitherto been overlooked in the history of colonial religiosity of New Spain despite its symbolic relevance for the society of its time. It considers the sixteenth-century statue and the ways it was displayed to its devotional audiences as documents that inform us about its social role. By placing this cult image in the ritual context to which it belonged, both spatial and spiritual, this study considers the devotional gaze with which her devotees engaged her showing how devotion, aesthetics and politics were intertwined during colonial Mexico. / History of Art and Architecture

This thesis looks at the people of Nueva Vizcaya's history of resistance to incorporation into the state during the colonial age, and how this history is connected to the contemporary context in the Sierra Tarahumara. To do this, I use and frame the concepts of community, resistance, violence, ethnogenesis, territory and history as intertwined in such a way that the Sierra Tarahumara and its inhabitants cannot be completely disassociated one from another. By looking at the engagements between colonizers and native people of the colonial North of the Nueva España –Tarahumara and other native indigenous people of the Sierra Madre Occidental– in history, and frame the narratives about these historical encounters, drawing colonial accounts, modern narratives and other sources, I contest in this work, allows to frame indigenous societies agency in history. In addition, this thesis endeavors to engage with the broader discussion about ethnogenesis, indigenous resistance to colonialism, native community and ecological conflicts in Nueva Vizcaya and in the Sierra Tarahumara. Finally, this research wants to make sense of the contemporary conflicts over land rights that indigenous communities of the Sierra Tarahumara face today, and connect them with the history of the colonial encounters of the people of the Nueva Vizcaya. I propose that these encounters, in the colonial time of the conquest of the Nueva Vizcaya, and in the national period, are largely a consequence of a colonial process of ethnogenesis that taxonomically indexed native people in categories related to colonial labor needs and control over the territory, which I frame as tarahumarizacíon and raramurización.

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