The Spiritual Conquest Reexamined: Baptism and Christian Marriage in Early Sixteenth-Century Mexico

Cline, Sarah

doi:10.1215/00182168-73.3.453

Cited by 14 publications

(6 citation statements)

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“…Although "it was common for mothers and fathers to have the same baptismal name as their same-gender children" among Nahuas in mid sixteenth-century Morelos, transmitting a baptismal name from parent to child was not the dominant pattern in the Santiago Atitlán area. 110 Examining parent-child naming practices, including cross-gender examples (for example, father Francisco > daughter Francisca or mother Juana > son Juan), indicates that just 6.9% (n = 200) of the 2,889 children shared a baptismal name with at least one parent. Such infrequency mirrors the trend documented in colonial Culhuacan.…”

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

“…111 The presence of a Franciscan convent in Santiago Atitlán and the Franciscan order's general predominance in the region by the late sixteenth century may explain the frequency of Franciscos and Franciscas in the AHAG registry, just as the Dominican presence in Central Mexico is thought to have promoted use of the name Domingo among colonial-period Nahuas. 112 Yet Francisco and Francisca are more frequent among adults than among baptizes in the AHAG registry, and both names were quite common in Dominican-administered areas as well. 113 The name of the friar overseeing baptism offered no discernible onomastic inspiration, nor did the names of major imperial and Catholic leaders in distant Europe.…”

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

“…112 Yet Francisco and Francisca are more frequent among adults than among baptizes in the AHAG registry, and both names were quite common in Dominican-administered areas as well. 113 The name of the friar overseeing baptism offered no discernible onomastic inspiration, nor did the names of major imperial and Catholic leaders in distant Europe. No Santiago Atitlán children seem to have been christened after the sitting pope-the only relevant name used was Gregory XIV, but he occupied the office for less than a year in 1590-91, several decades after the last Gregorio or Gregoriana was entered in the AHAG registry-or the reigning Spanish king.…”

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

“…Three boys were christened Carlos but only in the early 1570s, over a decade after Charles V's death, making it unlikely that they were named after the Habsburg regent. 114 Only two boys were baptized Felipe, both in 1568, but there is no evidence that either instance represented an explicit reference to the reigning Philip II, especially since one of those boys may well have been christened after his father, also called Felipe.…”

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

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“In the Name of the (God)Father”: Baptismal Naming in Early Colonial Guatemala

Matsumoto¹

2023

The Americas

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This article examines baptismal naming in sixteenth-century Guatemala in the context of Indigenous adaptation to the sociopolitical upheavals of Spanish-led invasion, forced resettlement, and the imposition of Catholicism. As part of the institution of baptism—the first Catholic sacrament and one that missionaries implemented soon after their arrival in the Spanish Americas—Indigenous baptizees received a European name, as well as spiritual kin in the form of godparents. The distribution of baptismal names in late sixteenth- and early seventeenth-century Santiago Atitlán, a predominantly Tz'utujil Maya community in highland Guatemala, suggests that Indigenous christening marked a break with precolonial onomastic practice. Instead of continuing the Indigenous tradition of naming children according to their birthdate, Maya adults in the Santiago Atitlán area developed new naming strategies that simultaneously located their children in the Spanish administrative sphere and reconstituted local social networks in the wake of colonial disruptions. Furthermore, the influence of godparents on name selection both expressed and reinforced godparenthood's rising significance as the most socially salient Catholic institution in colonial Indigenous society and one that remains vibrant into the present.

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Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

Section: Godparents' Roles In Name Selection and Transmissionmentioning

confidence: 99%

See 2 more Smart Citations

“In the Name of the (God)Father”: Baptismal Naming in Early Colonial Guatemala

Matsumoto¹

2023

The Americas

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“…On advent of Christianity, see Cline (1993). On MSP in Christianity, see Angenendt and Riches (2014).…”

Section: Inferred Absentmentioning

confidence: 99%

Testing the Big Gods Hypothesis with global historical data: a review and ‘retake’

Whitehouse¹,

François²,

Savage³

et al. 2021

Preprint

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The origins of religion and of complex societies represent evolutionary puzzles. The ‘Big Gods Hypothesis’ offers a solution to both puzzles by proposing that beliefs in moralizing supernatural punishment culturally evolved to facilitate cooperation among strangers in large-scale societies. Although previous research has suggested an association between the presence of Big Gods and big societies, the relationship between the two is disputed, and attempts to establish causality have been hampered by limitations in the availability of detailed global longitudinal data. To address these issues, we analyze data in the Seshat Global History Databank that coded 309 past societies for variables capturing beliefs in moralizing supernatural punisment and social complexity. The longitudinal (time-resolved) nature of Seshat data enables us to test evolutionary hypotheses about processes generating social change and distinguish between competing causal scenarios. We find that beliefs in moralizing supernatural punishment only appear after the largest increases in social complexity and that a formal analysis designed to test for causal relationships failed to detect a statistically significant effect of moralizing supernatural punishment on social complexity.

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Religion in Sixteenth-Century Mexico

Claassen

Ammon

2022

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Religion in Sixteenth-Century Mexico explores the development of religion as transferred from Spain to Tenochtitlan. The religious world of both Aztecs and Spanish Catholics at time of encounter was organized through large and small scale community, family, and personal devotions. Devotion expressed through cults was the single most salient aspect in the transfer of Catholicism to New World people. This book highlights the role that ideas such as afterlife, apocalypticism, iconoclasm, Marianism, resistance, and saints played in the emergence of Mexican Catholicism in the sixteenth century. The larger Atlantic world context, as seen in the regions of Iberia, Anahuac, and 'New Spain', or central Mexico from Zacatecas to Oaxaca, is explored in detail. Beginning with an extensive historical essay to contextualize the pre-contact period, the bulk of this volume contains 118 separate keywords each with three comparative essays examining Aztec and Catholic religious practices before and after contact.

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The Spiritual Conquest Reexamined: Baptism and Christian Marriage in Early Sixteenth-Century Mexico

Cited by 14 publications

References 0 publications

“In the Name of the (God)Father”: Baptismal Naming in Early Colonial Guatemala

“In the Name of the (God)Father”: Baptismal Naming in Early Colonial Guatemala

Testing the Big Gods Hypothesis with global historical data: a review and ‘retake’

Religion in Sixteenth-Century Mexico

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