Evangelization And Cultural Conflict In Colonial Mexico

In a study published in the mid-twentieth century, French historian Robert Ricard postulated that the evangelization and conversion of the native populations of Mexico had been rapid and relatively easy. However, different forms of evidence show that the so-called “spiritual conquest” was anything but easy or rapid, and, in fact, natives continued to practice their traditional beliefs alongside Catholicism. Within several decades of initiating the so-called “spiritual conquest,” the campaign to evangelize and convert the native populations, the missionaries faced growing evidence of idolatry or the persistence of traditional religious practices and apostasy, straying from Church teachings. The evidence includes written documents such as inquisition investigations that resulted, for example, in the execution of don Carlos, the native ruler of Tezcoco, on December 1, 1539, or that uncovered evidence of systematic organized resistance to Dominican missionaries in the Sierra Mixteca of Oaxaca. Other forms of evidence include pre-Hispanic religious iconography incorporated into what ostensibly were Christian murals, and pre-Hispanic stones embedded in the churches and convents the missionaries had built. One example of this was the stone with the face of Tláloc at the rear of the Franciscan church Santiago Tlatelolco in Distrito Federal. During the course of some three centuries, missionaries from different Catholic religious orders attempted to convert the native populations of colonial Mexico, with mixed results. Native groups throughout colonial Mexico resisted the imposition of the new religion in overt and covert forms, and incorporated Catholicism into their worldview on their own terms. Native cultural and religious traditions were more flexible than the Iberian Catholic norms introduced by the missionaries. The so-called “spiritual conquest,” a term coined by Ricard, evolved as a cultural war set against the backdrop of the imposition of a foreign colonial regime. The 11 essays in this volume examine the efforts to evangelize the native populations of Mexico, the approaches taken by the missionaries, and native responses. The contributions investigate the interplay between natives and missionaries in central Mexico, and on the southern and northern frontiers of New Spain, and among sedentary and non-sedentary natives. In the end, many natives found little in the new faith to attract them, and resisted the imposition of new religious norms and way of life.

In Tongues of Fire, Nancy Farriss investigates the role of language and translation in the creation of Mexican Christianity during the first centuries of colonial rule. Spanish missionaries collaborated with indigenous intellectuals to communicate the gospel in dozens of unfamiliar local languages that had previously lacked grammars, dictionaries, or alphabetic script. The major challenge to translators, more serious than the absence of written aids or the great diversity of languages and their phonetic and syntactical complexity, was the vast cultural difference between the two worlds. The lexical gaps that frustrated the search for equivalence in conveying fundamental Christian doctrines derived from cultural gaps that separated European experiences and concepts from those of the Indians. Farriss shows that the dialogue arising from these efforts produced a new, culturally hybrid form of Christianity that had become firmly established by the end of the 17th century. The study focuses on the Otomangue languages of Oaxaca in southern Mexico, especially Zapotec, and relates their role within the Dominican program of evangelization to the larger context of cultural contact in post-conquest Mesoamerica. Fine-grained analysis of translated texts reveals the rhetorical strategies of missionary discourse. Spotlighting the importance of the native elites in shaping what emerged as a new form of Christianity, Farriss shows how their participation as translators and parish administrators helped to make evangelization an indigenous enterprise, and the new Mexican church an indigenous one.

French historian Robert Ricard postulated a quick and facile evangelization of the native populations of central Mexico. However, evidence shows that native peoples incorporated Catholicism into their religious beliefs on their own terms, and continued to make sacrifices to their traditional deities. In particular the deities of rain (Tlaloc and Dzahui) and the fertility of the soil (Xipe Totec) continued to be important following the conquest and the beginning of the so-called spiritual conquest. This study examines visual evidence of the persistence of traditional religious practices, including embedded pre-hispanic stones placed in churches and convents, and pre-hispanic iconography in what ostensibly were Christian murals.

The ten essays in Local Religion in Colonial Mexico provide information about the religious culture in colonial Mexico.

The Spanish crown wanted native peoples in its American territories to be evangelized and, to that end, facilitated the establishment of missions by various Catholic orders. Focusing on the Franciscan missions of the Sierra Gorda in Northern New Spain (Mexico) and the Jesuit missions of Chiquitos in what is now Bolivia, Frontiers of Evangelization takes a comparative approach to understanding the experiences of indigenous populations in missions on the frontiers of Spanish America. Marshaling a wealth of data from sacramental, military, and census records, Robert H. Jackson explores the many factors that influenced the stability of mission settlements, including the indigenous communities’ previous subsistence patterns and family structures, the evangelical techniques of the missionary orders, the social and political organization within the mission communities, and epidemiology in relation to population density and mobility. The two orders, Jackson’s research shows, organized and administered their missions very differently. The Franciscans took a heavy-handed approach and implemented disruptive social policies, while the Jesuits engaged in a comparatively “kinder and gentler” form of colonization. Yet the most critical factor to the missions’ success, Jackson finds, was the indigenous peoples’ existing demographic profile—in particular, their mobility. Nonsedentary populations, like the Pames and Jonaces of the Sierra Gorda, were more prone to demographic collapse once brought into the mission system, whereas sedentary groups, like the Guaraní of Chiquitos, experienced robust growth and greater resistance to disease and natural disaster. Drawing on more than three decades of scholarly work, this analysis of crucial archival material augments our understanding of the role of missions in colonization, and the fate of indigenous peoples in Spanish America.

Applying a great variety of both Spanish and indigenous sources, this book provides a new insight into the essential impact of the Catholic Reformation on ritual practices in the native Indian parishes of early-colonial southern Mexico.

Don Vasco de Quiroga (1470-1565) was the first bishop of Michoacán in Western Mexico. Driven by the desire to convert the native Purhépecha-Chichimec peoples to a purified form of Christianity, free of the corruptions of European Catholicism, he sought to establish New World Edens in Michoacán by congregating the people into pueblo-hospital communities, where mendicant friars could more easily teach them the fundamental beliefs of Christianity and the values of Spanish culture. In this broadly synthetic study, Bernardino Verástique explores Vasco de Quiroga's evangelizing project in its full cultural and historical context. He begins by recreating the complex and not wholly incompatible worldviews of the Purhépecha and the Spaniards at the time of their first encounter in 1521. With Quiroga as a focal point, Verástique then traces the uneasy process of assimilation and resistance that occurred on both sides as the Spaniards established political and religious dominance in Michoacán. He describes the syncretisms, or fusions, between Christianity and indigenous beliefs and practices that arose among the Purhépecha and relates these to similar developments in other regions of Mexico. Written especially for students and general readers, this book demonstrates how cultural and geographical environments influence religious experience, while it adds to our understanding of the process of indigenous appropriation of Christian theological concepts in the New World.

As the driving force in early European expansionism, Spain was concerned not only with the political and economic subordination of the New World native but also with the need to possess his soul. In this book, Viviana Díaz Balsera tells the story of this zealous spiritual endeavor during its first one hundred years in Central Mexico and of how it transformed the European self and the indigenous other in ways sometimes unforeseen for both. The Pyramid under the Cross looks at the epic project of Christianization as well as the limits of the Spanish spiritual colonizers' power to accomplish it. The book focuses on activities of Franciscan missionaries who, as the first religious order to arrive, occupied the most important political and social centers in the Valley of Mexico and set the strategies of evangelization that others would follow. One such activity, the Nahua theater of evangelization, is represented as an exemplary case of the inevitable cultural negotiation involved in the missionary process. The author explores not only the imposition of a Eurocentric worldview upon the Nahua but also the hybridization of this view as the spiritual colonizer attempted to encompass a new non-Western constituency and the latter interpreted Christianity according to its own cultural paradigms. The book treats a wide range of texts—the Historia eclesiástica indiana, the Confessionario Mayor, the Coloquios de los Doce, and more—both by renowned Franciscan figures such as Gerónimo de Mendieta, Alonso de Molina, Bernardino de Sahagún, and by Nahua grammarians Antonio Valeriano de Azcapotzalco, Andrés Leonardo de Tlatelolco, and others. Díaz Balsera engages the cultural constraints of all the actors in the episodes she relates in order to show how the exchange between them resulted in the appropriation and/or alteration of the Spanish discourses of spiritual domination—sometimes even in their breakdown—and how it brought about the emergence of Nahua Christian subjects that would never fully leave behind their ancient ways of relating to the gods. The Pyramid under the Cross will be of interest to readers in the areas of Hispanic literatures, history, religion, anthropology, Latin American and cultural studies, and to those working in the field of colonial studies.

Concerns over native resistance to evangelization on and beyond the Chichimeca frontier (the frontier between sedentary and nomadic natives) prompted the Augustinian missionaries to use graphic visual images of hell to convince natives to embrace the new faith. The Augustinians believed that they were in a war against Satan.