Death in Mexico City in the Eighteenth Century
Mexico City, “capital, court, and head”, core of Catholic monarchy on Earth, becomes a model for analyzing attitudes towards death in different social groups: peninsulares and criollos, religious and lay citizens, mestizos, castizos, and Indians. The capital, subject to a variety of cultural influen...
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| Tipo de documento: | artigo |
| Estado: | Versão publicada |
| Data de publicação: | 2007 |
| País: | México |
| Recursos: | EL COLEGIO DE MÉXICO |
| Repositório: | Historia Mexicana |
| Idioma: | espanhol |
| OAI Identifier: | oai:oai.historiamexicana.colmex.mx:article/1619 |
| Acesso em linha: | https://historiamexicana.colmex.mx/index.php/RHM/article/view/1619 |
| Access Level: | Acceso aberto |
| Palavra-chave: | Mexico city death secularization rituals 18th Century ciudad de México muerte secularización rituales siglo XVIII |
| Resumo: | Mexico City, “capital, court, and head”, core of Catholic monarchy on Earth, becomes a model for analyzing attitudes towards death in different social groups: peninsulares and criollos, religious and lay citizens, mestizos, castizos, and Indians. The capital, subject to a variety of cultural influences, is also seen as a model city; in this sense, it is one of the Ilustrado's experimental fields. In her analysis, the author distinguishes between death (and all its associated beliefs and rituals) and the dead (corpses, rotting, fear of the dead). Beliefs and rituals concerning death barely changed from the fifteenth to the eighteenth centuries, but the issue of the dead was widely discussed during this last one. However, the expelling of the dead from the cities was a slow process that did not find a definite solution until the 1850s. Traditional, archaic, and baroque attitudes towards death survived in the hygienist policies, and the Ilustrados had to confront the Church, which ever since the sixteenth century had been imprinting in people's minds an image of the city's dead as a community of ancestors identified with the community of believers, thus actually articulating social and sacred practices. |
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