Abstract
This study examines the problems concomitant to the development of a common identity among the Spanish settlers of San Francisco de Campeche during the Colonial period, with focus on the role played by religious elements in the shaping of this identity – in particular, the cult to the saints. An analysis of factors such as the characteristics of the saints in the neighborhood and local associations; processes of cult adoption, adaptation or dismissal; as well as the participation of the different local sectors in promoting the to their respective saints will be presented. This analysis will take into consideration the conflictive relationship between Spanish settlers and native people in Yucatan, a situation that prevented the using of aboriginal cultural elements in the shaping of a new identity
Highlights
This study examines the problems concomitant to the development of a common identity among the Spanish settlers of San Francisco de Campeche during the Colonial period, with focus on the role played by religious elements in the shaping of this identity – in particular, the cult to the saints
An analysis of factors such as the characteristics of the saints in the neighborhood and local associations; processes of cult adoption, adaptation or dismissal; as well as the participation of the different local sectors in promoting the to their respective saints will be presented. This analysis will take into consideration the conflictive relationship between Spanish settlers and native people in Yucatán, a situation that prevented the using of aboriginal cultural elements in the shaping of a new identity
Debe oponerse otra, que considere cómo la religiosidad y las instituciones que surgen a partir de ella no sólo son el reflejo de una mentalidad y realidad social, sino también productos de las mismas
Summary
Este trabajo estudia los problemas que acompañaron la gestación de una identidad propia y común para los residentes hispanos de la villa y puerto de San Francisco de Campeche durante el período colonial y la participación de elementos religiosos, particularmente el culto a los santos patronos, en el proceso. Mientras la iglesia parroquial era demasiado pequeña y estaba en ruinas y la del Jesús carecía de ornamentos, vasos sagrados y demás instrumentos necesarios para celebrar dignamente el rito eucarístico y apenas había un ayudante de cura para cubrir las necesidades espirituales de los vecinos de los barrios de San Román y Guadalupe, por contraste, la casa franciscana tenía objetos de culto suficientes, solía albergar a por lo menos tres religiosos y poseía un convento sólido que, pese a sus problemas materiales,[17] ofrecía refugio a los vecinos cuando los piratas se apoderaban de la villa. “místico ambulante” consiguió construir una leyenda basada en historias compartidas con el entorno local; al igual que sus homólogos, le hacían falta las reliquias, los milagros o alguna otra señal que hiciese sentir su presencia y que lograse darle carta de naturaleza ante el vecindario
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