Visualizing The Miraculous Visualizing The Sacred

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 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.

In his historical satirical novel Candide, Voltaire (François-Marie Arouet) presented a fanciful vision of the Jesuit missions established among the Guaraní in parts of what today are Argentina, Paraguay, and Brazil. Some scholars have characterized the missions as having been a socialist utopia, or an independent republic located on the fringes of Spanish territory in South America. What was the reality? This study presents a detailed analysis of one of the Jesuit missions, Los Santos Mártires del Japón, and the story of the creation of mission communities on a frontier contested by Spain and Portugal during the seventeenth and eighteenth centuries. It documents the historical realities of the Jesuit missions, their patterns of development, and the demographic consequences for the mission populations of military conflict.

The first comprehensive historical study of the images and shrines of New Spain, rich in stories and patterns of change over time.

During the eighteenth century the Spanish Bourbon monarchs attempted to transform Spanish America. This study analyses the efforts to transform frontier missions, and the consequences and particularly demographic consequences for the indigenous peoples that lived on the missions.

A process of social, cultural, and religious change occurred in central Mexico starting in the sixteenth century, following the Spanish conquest. Missionaries from different religious orders attempted to convert the indigenous peoples of central Mexico to Catholicism, and a part of this process involved the imposition of a new ritual cycle on the existing Mesoamerican cycle that governed agriculture and the cosmic order. This study describes the evolution and modern practice of the public ritual of life, death, and resurrection in Tlayacapan, Morelos. Tlayacapan is a community located in northern Morelos that has evolved from being a traditional community of Náhuas to a center of cultural tourism based on its architectural patrimony, artisan tradition, and, particularly, its public ritual. Carnival and the Day of the Dead continue to form a part of the traditional ritual cycle, but have also been used to attract tourism. This study discusses the modern practice of carnival, Holy Week and the Day of the Dead, and the historical origins of these public rituals.

The Spanish conquest of central Mexico in 1521 set in motion an evangelization campaign to convert the large indigenous populations to Catholicism. Franciscans, Dominicans, and Augustinians participated in the first stages of this campaign. The missionaries established doctrinas (missions) in many indigenous communities, and, during the sixteenth century, directed the construction of new sacred complexes, often on the site of pre-Hispanic temples. Many of the convent complexes still survive in various states of conservation. This Visual Catalog offers historical data regarding the convent complexes, as well as an extensive collection of photographs of the surviving buildings, murals, and design elements, and documents the Franciscan doctrinas. In the 1580s, Fray Antonio de Ciudad Real, O.F.M. accompanied the Comisario General Fray Alonso Ponce, O.F.M. on an inspection of the Franciscan installations in central Mexico and Central America. The book reproduces his descriptions of the Franciscan missions, and is accompanied by photographs of the convent complexes. It also documents the Dominican and Augustinian doctrinas, and discusses selected Jesuit colegios and missions in Mexico. The Jesuits first arrived in Mexico in 1572, and did not participate in the first evangelization campaign. They were active in urban missions and education, and also established missions on the far northern frontier of Mexico.

From the sixteenth to the early nineteenth centuries, the Spanish Crown sponsored missions staffed by members of different Catholic missionary orders to evangelize the indigenous populations, and engage in social engineering in line with royal policy. The missionaries directed the construction of building complexes that included churches, leaving behind an important historical and architectural legacy. This visual catalog documents the surviving complexes on selected missions on the frontiers of Spanish America in what today is Mexico and parts of South America. It also presents basic historical data on the mission communities, including demographic data, and documents damage to early mission buildings by the earthquakes of September 7 and September 19, 2018.