{"title":"偶像崇拜的守护者:埃尔南多·鲁伊斯·德Alarcón《异教徒迷信论》中的上帝、恶魔和牧师,作者:维维安娜Díaz巴尔塞拉(书评)","authors":"Justyna Olko","doi":"10.5325/caliope.26.1.0192","DOIUrl":null,"url":null,"abstract":"One of the most fascinating known works from colonial Mexico was penned by Hernando Ruiz de Alarcón, a devout priest deeply committed to extirpating idolatry among his parishioners in the town of Atenango del Río, in a remote mountainous region of Chilapa in the present state of Guerrero. His Tratado de supersticiones y costumbres gentílicas que oy viuen entre los indios naturales desta Nueva España (1629) has become a popular object of much scholarly scrutiny over the last several decades. Written in Spanish but containing ritual incantations in Nahuatl, it is a vivid testimony of the strength of preconquest beliefs, which survived despite more than one hundred years of Christianization efforts. The Nahuatl incantations recorded by Alarcón designate different beings and entities with names expressed in a very complex ritual language, often referring to deities and other sacred beings who were called forth in order to bring about the effects desired by the petitioners involved in the ritual. While there are numerous testimonies contradicting the Spanish propaganda—and an enduring academic myth!—regarding the success and efficiency of Christian instruction in colonial New Spain, Alarcón’s account of idolatrous practices and incantations, in fact salvaged by him from total erasure, attests to the integrity of indigenous ritual and worldview. This integrity, based on local ontology and epistemology, as argued by Díaz Balsera, is indeed retrievable despite having been forced into the repressive paradigm and ideological framework of a Spaniard who claimed religious and cultural superiority and saw the indigenous people as “recalcitrant backsliders” and “ hypocritical, cunning idolaters” (5). In what is undoubtedly a novelty in existing scholarship, the study by Díaz Balsera shows how Spaniards perceived, understood, and classified Mesoamerican practices according to their own ontological perspective and a discriminating colonial mindset. She examines the “demonological mindset of Spanish colonizers and ecclesiastics” as well as its roots in early modern Christian epistemology, permeated with beliefs in the “animated realm of the occult” (4). By probing this part of the European culture of the epoch, Díaz Balsera explains how these paradigms provided an essential lens for viewing and translating indigenous","PeriodicalId":29842,"journal":{"name":"Caliope-Journal of the Society for Renaissance and Baroque Hispanic Poetry","volume":null,"pages":null},"PeriodicalIF":0.3000,"publicationDate":"2021-05-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Guardians of Idolatry: God, Demons, and Priests in Hernando Ruiz de Alarcón's Treatise on the Heathen Superstitions by Viviana Díaz Balsera (review)\",\"authors\":\"Justyna Olko\",\"doi\":\"10.5325/caliope.26.1.0192\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"One of the most fascinating known works from colonial Mexico was penned by Hernando Ruiz de Alarcón, a devout priest deeply committed to extirpating idolatry among his parishioners in the town of Atenango del Río, in a remote mountainous region of Chilapa in the present state of Guerrero. His Tratado de supersticiones y costumbres gentílicas que oy viuen entre los indios naturales desta Nueva España (1629) has become a popular object of much scholarly scrutiny over the last several decades. Written in Spanish but containing ritual incantations in Nahuatl, it is a vivid testimony of the strength of preconquest beliefs, which survived despite more than one hundred years of Christianization efforts. The Nahuatl incantations recorded by Alarcón designate different beings and entities with names expressed in a very complex ritual language, often referring to deities and other sacred beings who were called forth in order to bring about the effects desired by the petitioners involved in the ritual. While there are numerous testimonies contradicting the Spanish propaganda—and an enduring academic myth!—regarding the success and efficiency of Christian instruction in colonial New Spain, Alarcón’s account of idolatrous practices and incantations, in fact salvaged by him from total erasure, attests to the integrity of indigenous ritual and worldview. This integrity, based on local ontology and epistemology, as argued by Díaz Balsera, is indeed retrievable despite having been forced into the repressive paradigm and ideological framework of a Spaniard who claimed religious and cultural superiority and saw the indigenous people as “recalcitrant backsliders” and “ hypocritical, cunning idolaters” (5). In what is undoubtedly a novelty in existing scholarship, the study by Díaz Balsera shows how Spaniards perceived, understood, and classified Mesoamerican practices according to their own ontological perspective and a discriminating colonial mindset. She examines the “demonological mindset of Spanish colonizers and ecclesiastics” as well as its roots in early modern Christian epistemology, permeated with beliefs in the “animated realm of the occult” (4). 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引用次数: 0
摘要
墨西哥殖民时期最引人入胜的作品之一是由Hernando Ruiz de Alarcón撰写的,他是一位虔诚的牧师,致力于消除他在Atenango del Río镇的教区居民中的偶像崇拜,该镇位于现在的格雷罗州的奇拉帕偏远山区。在过去的几十年里,他的《关于迷信和服饰的论文集》gentílicas(1629年)已经成为一个受欢迎的学术研究对象。它是用西班牙语写成的,但包含了纳瓦特尔语的仪式咒语,它生动地证明了征服前信仰的力量,尽管经过了一百多年的基督教化努力,它仍然存在。Alarcón记录的纳瓦特尔咒语指定了不同的存在和实体,它们的名字用非常复杂的仪式语言表达,通常指的是神和其他神圣的存在,他们被召唤出来,以实现参与仪式的请愿者所期望的效果。然而,有许多证据与西班牙的宣传相矛盾——这是一个持久的学术神话!-关于基督教教育在殖民地新西班牙的成功和效率,Alarcón对偶像崇拜和咒语的描述,实际上是由他从完全抹去中拯救出来的,证明了土著仪式和世界观的完整性。正如Díaz Balsera所主张的那样,这种基于本地本体论和认识论的完整性确实是可以恢复的,尽管它被迫进入了一个声称宗教和文化优越性的西班牙人的压抑范式和意识形态框架,并将土著人民视为“顽固不化的退行者”和“虚伪、狡猾的偶像崇拜者”(5)。在现有的学术研究中,Díaz Balsera的研究无疑是一种新奇,它显示了西班牙人如何感知、理解、并根据他们自己的本体论观点和歧视性的殖民心态对中美洲的做法进行分类。她研究了“西班牙殖民者和神职人员的恶魔心态”,以及它在早期现代基督教认识论中的根源,渗透着“神秘的动画领域”的信仰(4)。通过探索这个时代欧洲文化的这一部分,Díaz Balsera解释了这些范式如何为观察和翻译土著文化提供了一个重要的视角
Guardians of Idolatry: God, Demons, and Priests in Hernando Ruiz de Alarcón's Treatise on the Heathen Superstitions by Viviana Díaz Balsera (review)
One of the most fascinating known works from colonial Mexico was penned by Hernando Ruiz de Alarcón, a devout priest deeply committed to extirpating idolatry among his parishioners in the town of Atenango del Río, in a remote mountainous region of Chilapa in the present state of Guerrero. His Tratado de supersticiones y costumbres gentílicas que oy viuen entre los indios naturales desta Nueva España (1629) has become a popular object of much scholarly scrutiny over the last several decades. Written in Spanish but containing ritual incantations in Nahuatl, it is a vivid testimony of the strength of preconquest beliefs, which survived despite more than one hundred years of Christianization efforts. The Nahuatl incantations recorded by Alarcón designate different beings and entities with names expressed in a very complex ritual language, often referring to deities and other sacred beings who were called forth in order to bring about the effects desired by the petitioners involved in the ritual. While there are numerous testimonies contradicting the Spanish propaganda—and an enduring academic myth!—regarding the success and efficiency of Christian instruction in colonial New Spain, Alarcón’s account of idolatrous practices and incantations, in fact salvaged by him from total erasure, attests to the integrity of indigenous ritual and worldview. This integrity, based on local ontology and epistemology, as argued by Díaz Balsera, is indeed retrievable despite having been forced into the repressive paradigm and ideological framework of a Spaniard who claimed religious and cultural superiority and saw the indigenous people as “recalcitrant backsliders” and “ hypocritical, cunning idolaters” (5). In what is undoubtedly a novelty in existing scholarship, the study by Díaz Balsera shows how Spaniards perceived, understood, and classified Mesoamerican practices according to their own ontological perspective and a discriminating colonial mindset. She examines the “demonological mindset of Spanish colonizers and ecclesiastics” as well as its roots in early modern Christian epistemology, permeated with beliefs in the “animated realm of the occult” (4). By probing this part of the European culture of the epoch, Díaz Balsera explains how these paradigms provided an essential lens for viewing and translating indigenous