Emotions And Daily Life In Colonial Mexico

The history of emotions is a new approach to social history, and this book is the first in English to systematically examine emotions in colonial Mexico. It is easy to assume that emotions are a given, unchanging aspect of human psychology. But the emotions we feel reflect the times in which we live. People express themselves within the norms and prescriptions particular to their society, their class, their ethnicity, and other factors. The essays collected here chart daily life through the study of sex and marriage, love, lust and jealousy, civic rituals and preaching, gambling and leisure, prayer and penance, and protest and rebellion. The first part of the book deals with how individuals experienced emotions on a personal level. The second group of essays explores the role of institutions in guiding and channeling the expression and the objects of emotions.

The history of emotions is a new approach to social history, and this book is the first in English to systematically examine emotions in colonial Mexico. It is easy to assume that emotions are a given, unchanging aspect of human psychology. But the emotions we feel reflect the times in which we live. People express themselves within the norms and prescriptions particular to their society, their class, their ethnicity, and other factors. The essays collected here chart daily life through the study of sex and marriage, love, lust and jealousy, civic rituals and preaching, gambling and leisure, prayer and penance, and protest and rebellion. The first part of the book deals with how individuals experienced emotions on a personal level. The second group of essays explores the role of institutions in guiding and channeling the expression and the objects of emotions.

A trans-cultural collection of studies on early modern imagery of the phenomena of pain and suffering and viewers’ potential responses. Authors variously consider pain and suffering as somatic, emotional, and psychological experiences.

Argues that laywomen's interactions with gendered theology, Catholic rituals, and church institutions significantly shaped colonial Mexico's religious culture.

A prominent scholar of Mexican and Latin American history challenges the field's focus on historical memory to examine colonial-era conceptions of the future Going against the grain of most existing scholarship, Matthew D. O'Hara explores the archives of colonial Mexico to uncover a history of "futuremaking." While historians and historical anthropologists of Latin America have long focused on historical memory, O'Hara--a Rockefeller Foundation grantee and the award-winning author of A Flock Divided: Race, Religion, and Politics in Mexico--rejects this approach and its assumptions about time experience. Ranging widely across economic, political, and cultural practices, O'Hara reveals how colonial subjects used the resources of tradition and Catholicism to craft new futures. An intriguing, innovative work, this volume will be widely read by scholars of Latin American history, religious studies, and historical methodology.

In a Mexico City mansion on October 23, 1789, Don Joaquín Dongo and ten of his employees were brutally murdered by three killers armed with machetes. Investigators worked tirelessly to find the perpetrators, who were publicly executed two weeks later. Labelled the 'crime of the century,' these events and their aftermath have intrigued writers of fiction and nonfiction for over two centuries. Using a vast range of sources, Nicole von Germeten recreates a paper trail of Enlightenment-era greed and savagery, and highlights how the violence of the Mexican judiciary echoed the acts of the murderers. The Spanish government conducted dozens of executions in Mexico City's central square in this era, revealing how European imperialism in the Americas influenced perceptions of violence and how it was tolerated, encouraged, or suppressed. An evocative history, Death in Old Mexico provides a compelling new perspective on late colonial Mexico City.

Rituals and Sisterhoods reveals the previously under-studied world of plebeian single women and single-female-headed households in colonial Mexican urban centers. Focusing on the lower echelons of society, Amos Megged considers why some commoner women remained single and established their own female-headed households, examining their unique discourses and self-representations from various angles. Megged analyzes these women’s life stories recorded during the Spanish Inquisition, as well as wills and bequests, petitions, parish records, and private letters that describe—in their own words—how they exercised agency in male-dominated and religious spaces. Translations of select documents and accompanying analysis illustrate the conditions in which women dissolved their marriages, remained in long-lasting extramarital cohabitations, and formed female-led households and “sisterhoods” of their own. Megged provides evidence that single women in colonial Mexico played a far more active and central role in economic systems, social organizations, cults, and political activism than has been previously thought, creating spaces for themselves in which they could initiate and maintain autonomy and values distinct from those of elite society. The institutionalization of female-headed households in mid-colonial Mexico had wide-ranging repercussions and effects on general societal values. Rituals and Sisterhoods details the particular relevance of these changes to the history of emotions, sexuality, gender concepts, perceptions of marriage, life choices, and views of honor and shame in colonial society. This book will be of significant interest to students and scholars of colonial Latin American history, the history of Early Modern Spain and Europe, and gender and women’s studies.

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.