Download La Fiesta de Los Tastoanes: Critical Encounters in Mexican by Olga Nájera-Ramírez PDF

By Olga Nájera-Ramírez

Every year, for 3 days in September, the voters of Jocot?n, an historic indigenous group close to Guadalajara, Mexico, symbolically reenact the Spanish conquest of Mexico in mock battles among Santiago, the consumer saint of Spain, and the Tastoanes, the leaders of the indigenous resistance. satirically, the Jocote?os honor Santiago, their unique protector, and comprise either Christian and indigenous practices and ideology of their fiesta. using the concept that of hegemony, the writer explores what the competition skill culturally to the group and exhibits the way it permits Jocote?os to conform to Christianity and to withstand the social order it symbolizes. during the competition, Jocote?os handle their collective id, the maintenance in their folks tradition, and their courting to the social-political energy constitution of Jocot?n. scholars of Mexican tradition and of syncretic religions world wide will locate this research stimulating and informative.

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11 This concern over resources has provoked a long-standing debate over the economic and political implications of festival. 12 For instance, some scholars have concluded that festivals serve the hegemonic order as a means of socially controlling subordinate indigenous communities because fiestas consume local resources that keep participants from working in other activities to effect political or social change. While these studies call attention to the latent functions of festival sponsorship, their narrow focus on sponsorship results in serious limitations.

Stoeltje, José Limón, Richard Flores, Frances Terry, James Brow, Ramón Saldívar, and, of course, Américo Paredes. At the University of California at Berkeley, I had the opportunity of working with Stanley Brandes during my tenure as a Chancellor's Ethnic Minority Postdoctoral Fellow. At UC Santa Cruz, I thank my colleagues Hayden White, David Schneider, and Susan Harding for providing comments on earlier incarnations of the manuscript. I am especially grateful to Diane Gifford-Gonzalez, Shelly Errington, Carolyn Martin-Shaw, and Anna Tsing for inviting me to participate in their writing group.

At this point, the performers usually break for a luncheon, which is served at Santiago's house. Large tables are set up everywherein the patio, in the streetto accommodate the large crowds that come to eat. In addition to the performers, it is primarily other men and children who attend the luncheon; virtually the only adult women present are those serving the food. " The conflicts enacted in the drama are not in evidence here, as everyone eats, drinks, and relaxes for two hours or more, regaining the energy and spirit to go into battle once again.

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