Nuns Navigating The Spanish Empire

Nuns Navigating the Spanish Empire tells the remarkable story of a group of nuns who traveled halfway around the globe in the seventeenth century to establish the first female Franciscan convent in the Far East. In 1620 Sor Jerónima de la Asunción (1556–1630) and her cofounders left their cloistered convent in Toledo, Spain, journeying to Mexico to board a Manila galleon on their way to the Philippines. Sor Jerónima is familiar to art historians for her portrait by Velázquez that hangs in the Prado Museum in Madrid. What most people do not know is that one of her travel companions, Sor Ana de Cristo (1565–1636), wrote a long biographical account of Sor Jerónima and their fifteen-month odyssey. Drawing from Sor Ana’s manuscript, other archival sources, and rare books, Owens’s study offers a fascinating view of travel, evangelization, and empire.

Cover -- Halftitle -- Title Page -- Copyright -- Dedication -- Table of Contents -- List of Illustrations -- Acknowledgments -- Introduction: Unveiling the Manuscript -- Chapter One. Toledo to Cadiz -- Chapter Two. Cadiz to Mexico -- Chapter Three. The Manila Galleon -- Chapter Four. The Convent in Manila -- Chapter Five: Literacy and Inspirational Role Models -- Epilogue -- Notes -- Bibliography -- Index

In 1803 in the colonial South American city of La Plata, Doña Martina Vilvado y Balverde presented herself to church and crown officials to denounce her husband of more than four years, Don Antonio Yta, as a “woman in disguise.” Forced to submit to a medical inspection that revealed a woman’s body, Don Antonio confessed to having been María Yta, but continued to assert his maleness and claimed to have a functional “member” that appeared, he said, when necessary. Passing to América is at once a historical biography and an in-depth examination of the sex/gender complex in an era before “gender” had been divorced from “sex.” The book presents readers with the original court docket, including Don Antonio’s extended confession, in which he tells his life story, and the equally extraordinary biographical sketch offered by Felipa Ybañez of her “son María,” both in English translation and the original Spanish. Thomas A. Abercrombie’s analysis not only grapples with how to understand the sex/gender system within the Spanish Atlantic empire at the turn of the nineteenth century but also explores what Antonio/María and contemporaries can teach us about the complexities of the relationship between sex and gender today. Passing to América brings to light a previously obscure case of gender transgression and puts Don Antonio’s life into its social and historical context in order to explore the meaning of “trans” identity in Spain and its American colonies. This accessible and intriguing study provides new insight into historical and contemporary gender construction that will interest students and scholars of gender studies and colonial Spanish literature and history. This book is freely available in an open access edition thanks to TOME (Toward an Open Monograph Ecosystem)—a collaboration of the Association of American Universities, the Association of University Presses and the Association of Research Libraries—and the generous support of New York University. Learn more at the TOME website: openmonographs.org.

"Originally titled 'Account of the journey of five Capuchin nuns'"--Introd.

The first history of women's contributions to the Spanish colonization of the New World.

The ten essays in this interdisciplinary collection explore the lives, places, and stories of women in the Iberian Atlantic between 1500 and 1800. Distinguished contributors such as Ida Altman, Matt D. Childs, and Allyson M. Poska utilize the complexities of gender to understand issues of race, class, family, health, and religious practices in the Atlantic basin. Unlike previous scholarship, which has focused primarily on upper-class and noble women, this book examines the lives of those on the periphery, including free and enslaved Africans, colonized indigenous mothers, and poor Spanish women. Chapters range broadly across time periods and regions of the Atlantic world. The authors explore the lives of Caribbean women in the earliest era of Spanish colonization and gender norms in Spain and its far-flung colonies. They extend the boundaries of the traditional Atlantic by analyzing healing knowledge of indigenous women in Portuguese Goa and kinship bonds among women in Spanish East Texas. Together, these innovative essays rechart the Iberian Atlantic while revealing the widespread impact of women's activities on the emergence of the Iberian Atlantic world.

"Religion in New Spain" presents an overview of the history of colonial religious culture and encompasses aspects of religion in the many regions of New Spain. In reading these essays, it is clear the Spanish conquest was not the end-all of indigenous culture, that the Virgin of Guadalupe was a myth-in-the-making by locals as well as foreigners, that nuns and priests had real lives, and that the institutional colonial church, even post-Trent, was seldom if ever above or beyond political or economic influence. Susan Schroeder and Stafford Poole have divided the presentations into seven parts that represent general categories spanning the colonial era: "Encounters, Accommodation, and Outright Idolatry"; "Native Sexuality and Christian Morality"; "Believing in Miracles: Taking the Veil and New Realities"; "Guardian of the Christian Society: The Holy Office of the InquisitionRacism, Judaizing, and Gambling"; "Music and Martyrdom on the Northern Frontier"; and "Tangential Christianity on Other Frontiers: Business and Politics as Usual." Sacred space can be anywhere and might not be bound by walls and ceilings. As the authors of these essays show, religion is often an attempt to reconcile the mysterious and unmanageable forces of nature, such as storms, droughts, floods, infestations of pests, epidemic diseases, and sicknesses; it is an attempt to control the uncontrollable.Contributors: Maureen Ahern--professor of Spanish, Ohio State University, Columbus John Chuchiak IV--assistant professor of colonial Latin American history, Missouri State University Monica Daz--assistant professor of colonial Lain American literature, University of Texas--Pan American MarthaFew--associate professor of Latin American history, University of Arizona Stanley M. Hordes--adjunct research professor at the Latin American and Iberian Institute, University of New Mexico Asuncin Lavrin--professor of history, Arizona State University Sonya Lipsett-Rivera--professor of history, Carleton University, Ontario, Canada Kristin Dutcher Mann--assistant professor of history, University of Arkansas, Little Rock Mara Elena Martnez--assistant professor of Latin American history, University of Southern California Jeanette Favrot Peterson--associate professor of history of art and architecture, University of California, Santa Barbara Michael Polushin--assistant professor of history, University of Southern Mississippi James Riley--associate professor of history, Catholic University of America Lisa Sousa--assistant professor of Latin American history, Occidental College, Los Angeles David Tavrez--assistant professor of anthropology, Vassar College Kevin Terraciano--director of Latin American studies, University of California, Los Angeles Javier Villa-Flores--assistant professor, University of Illinois, Chicago

"A good story and first-rate social science."—New York Times Book Review. A sinisterly funny modern-day Through the Looking Glass that begins with cyanide poisoning and ends in strawberry ice cream. The idea of the Native American living in perfect harmony with nature is one of the most cherished contemporary myths. But how truthful is this larger-than-life image? According to anthropologist Shepard Krech, the first humans in North America demonstrated all of the intelligence, self-interest, flexibility, and ability to make mistakes of human beings anywhere. As Nicholas Lemann put it in The New Yorker, "Krech is more than just a conventional-wisdom overturner; he has a serious larger point to make. . . . Concepts like ecology, waste, preservation, and even the natural (as distinct from human) world are entirely anachronistic when applied to Indians in the days before the European settlement of North America." "Offers a more complex portrait of Native American peoples, one that rejects mythologies, even those that both European and Native Americans might wish to embrace."—Washington Post "My story, the story of 'how I became a nun,' began very early in my life; I had just turned six. The beginning is marked by a vivid memory, which I can reconstruct down to the last detail. Before, there is nothing, and after, everything is an extension of the same vivid memory, continuous and unbroken, including the intervals of sleep, up to the point where I took the veil ." So starts Cesar Aira's astounding "autobiographical" novel. Intense and perfect, this invented narrative of childhood experience bristles with dramatic humor at each stage of growing up: a first ice cream, school, reading, games, friendship. The novel begins in Aira's hometown, Coronel Pringles. As self-awareness grows, the story rushes forward in a torrent of anecdotes which transform a world of uneventful happiness into something else: the anecdote becomes adventure, and adventure, fable, and then legend. Between memory and oblivion, reality and fiction, Cesar Aira's How I Became a Nun retains childhood's main treasures: the reality of fable and the delirium of invention. A few days after his fiftieth birthday, Aira noticed the thin rim of the moon, visible despite the rising sun. When his wife explained the phenomenon to him he was shocked that for fifty years he had known nothing about "something so obvious, so visible." This epiphany led him to write How I Became a Nun. With a subtle and melancholic sense of humor he reflects on his failures, on the meaning of life and the importance of literature.