Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century
One notable aspect of Mexico’s colonial historiography is its discursive richness in regards to Indigenous sacrificial rites. These rituals enthused the European imagination and were used to articulate a variety of arguments concerning the evangelization, conquest, and colonization of the New World....
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Universidad de Costa Rica
2019
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Cervantes Pérez, Nadia |
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Cervantes Pérez, Nadia Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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Cervantes Pérez, Nadia |
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Cervantes Pérez, Nadia |
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Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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transgressive spaces: the indigenous sacrificial scenario in the “novohispana” historiography of the 16th century |
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One notable aspect of Mexico’s colonial historiography is its discursive richness in regards to Indigenous sacrificial rites. These rituals enthused the European imagination and were used to articulate a variety of arguments concerning the evangelization, conquest, and colonization of the New World. If, on one hand, Europeans considered the New World as a lost paradise; on the other, Indigenous sacred space was represented in numerous texts as an infernal space of transgression and idolatry. This article expands on the paradise-hell dichotomy by explaining the various ways in which individuals envisioned ritualistic spaces of the Mesoamerican world during the 16th century. Specifically, I analyze how European and Indigenous individuals articulate three paradigmatic sacred places: the Island of Sacrifices, the ceremonial spaces in Tlaxcala, and the Templo Mayor of Tenochtitlan. While the representation of Indigenous ritual space in Oviedo’s Historia General is shaped as a transgressive space, I argue that texts with an evangelizing aim, like Motolinía’s account, present an ambivalencevis-à-vis Western culture as they point to oppositions as well as parallels in relation to Nahua religion. Finally, I explain that the textual representation of sacred spaces by the Indigenous chronicler, Hernando Alvarado Tezozomoc, significantly differs from the European accounts, given that sacrificial space is articulated as the locus of Mexican identity and memory. |
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Universidad de Costa Rica |
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2019 |
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https://revistas.ucr.ac.cr/index.php/revistarquis/article/view/37929 |
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oai:portal.ucr.ac.cr:article-379292019-07-15T15:58:48Z Transgressive spaces: The indigenous sacrificial scenario in the “novohispana” historiography of the 16th century Espacios transgresores: El escenario sacrificial indígena en la historiografía novohispana del siglo XVI Cervantes Pérez, Nadia historiography Mexico ritual sacrifice space espacio historiografía México ritual sacrificio One notable aspect of Mexico’s colonial historiography is its discursive richness in regards to Indigenous sacrificial rites. These rituals enthused the European imagination and were used to articulate a variety of arguments concerning the evangelization, conquest, and colonization of the New World. If, on one hand, Europeans considered the New World as a lost paradise; on the other, Indigenous sacred space was represented in numerous texts as an infernal space of transgression and idolatry. This article expands on the paradise-hell dichotomy by explaining the various ways in which individuals envisioned ritualistic spaces of the Mesoamerican world during the 16th century. Specifically, I analyze how European and Indigenous individuals articulate three paradigmatic sacred places: the Island of Sacrifices, the ceremonial spaces in Tlaxcala, and the Templo Mayor of Tenochtitlan. While the representation of Indigenous ritual space in Oviedo’s Historia General is shaped as a transgressive space, I argue that texts with an evangelizing aim, like Motolinía’s account, present an ambivalencevis-à-vis Western culture as they point to oppositions as well as parallels in relation to Nahua religion. Finally, I explain that the textual representation of sacred spaces by the Indigenous chronicler, Hernando Alvarado Tezozomoc, significantly differs from the European accounts, given that sacrificial space is articulated as the locus of Mexican identity and memory. Uno de los aspectos más notables de la historiografía colonial novohispana son los discursos en torno a las prácticas sacrificiales indígenas. Estos rituales dispararon la imaginación de los narradores europeos y se utilizaron para darle forma a sus argumentos en cuanto a la evangelización, conquista y colonización del Nuevo Mundo. Si por un lado se consideraba al espacio americano como un paraíso perdido, es verdad también que los lugares sagrados del mundo indígena fueron respresentados como un espacio infernal de transgresión e idolatría. En este trabajo amplío la dicotomía infierno-paraíso explicando las diversas maneras en que se construyen los espacios rituales del mundo mesoamericano en los textos coloniales del siglo XVI. En concreto, analizo la manera en que tanto europeos como indígenas presentan tres espacios rituales paradigmáticos en la historiografía novohispana temprana: La isla de los sacrificios, los espacios rituales de Tlaxcala y el Templo Mayor de Tenochtitlan. Argumento que si bien la construcción textual del espacio ritual indígena en la Historia General de Oviedo constituye el espacio transgresor por excelencia, en historias de aspecto evangelizador, como la de Motolinía, se presenta una ambivalencia entre la cultura occidental y la religión nahua a través de oposiciones y paralelismos. Finalmente, explico que la representación de los espacios rituales por parte del cronista indígena Hernando Alvarado Tezozomoc contrasta significativamente con las crónicas europeas al proponer al escenario ritual sacrificial como el locus de la identidad y memoria mexica. Universidad de Costa Rica 2019-06-30 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf application/epub+zip https://revistas.ucr.ac.cr/index.php/revistarquis/article/view/37929 10.15517/ra.v8i2.37929 REVISTARQUIS; Vol. 8 Núm. 2 (2019): REVISTARQUIS 16; 13-22 RevistArquis; Vol 8 No 2 (2019): REVISTARQUIS 16; 13-22 RevistArquis; v. 8 n. 2 (2019): REVISTARQUIS 16; 13-22 2215-275X 10.15517/ra.v8i2 spa https://revistas.ucr.ac.cr/index.php/revistarquis/article/view/37929/38887 https://revistas.ucr.ac.cr/index.php/revistarquis/article/view/37929/39215 Derechos de autor 2019 Nadia Cervantes Pérez https://creativecommons.org/licenses/by-nc-nd/4.0 |