History of Art 88: "identity: Its Encroachment onto Political Grounds"

Josephine Velazquez

HA88 DIS 103

October 20, 2016

Identity: Its Encroachment onto Political Grounds

        In the course of time, the creation of identity has been and continues to be densely analyzed as a single concept and in relation to other topics, such as politics. When people begin to learn the meaning of identity, it is solely given the two-dimensional definition of what a person or thing is and characteristics it can relate to. But identity is much more complex and three-dimensional, having numerous layers to it definition. As a variable, identity can remain constant or reshape through new influences. History has shown creation of identity in a region during certain time periods. With identity comes along the concept of intersectionality. In most cases identity is highly intertwined with the politics of a region, let it be for better or for worse. Hence I bring forth the theme of identity as a double-sided political weapon. Historical situations have demonstrated how identity brings people closer stand for themselves. But with most pros there comes a con. Identity has well been used as mean and justification to create sense of superiority and with it a racially hierarchical society. With this I have decided to bring about an art exhibition titled, “Identity: Its Encroachment onto Political Grounds,” displaying the paintings of The Virgin of Guadalupe (Figure 1), The Virgin of the Mountain of Potosí (Figure 2), and Casta Painting (Figure 3). These three paintings embody the concept of the creation of identity and with them their usage for political means, whether it was for the good of the people, or to their disadvantage, as I will continue to describe.

        The tilma painting of the Virgin of Guadalupe has become a strong and powerful symbol of identity to the people of Mexico. Its religious background history with the Virgin's four apparitions to Juan Diego became cultivated into Mexican identity, where devotees call themselves Guadalupanos/as. Initially, the devotion of the Virgin of Guadalupe is traced back to Spain with the statue of St. Mary of Guadalupe located in Extremadura.^[1] During New Spain’s colonization the religious image was inculcated to the people as a symbol of their communal identification.^[2]  The notion of the tilma painting being an acheiropoietos image, made by miraculous and divine intervention, created its view with miraculous powers to hear and grant prayers through divine origins, becoming essential to the identification of the Mexicanos.^[3] People of New Spain, now called Mexicanos, carry the image of the Virgin of Guadalupe with pride, creating a connection that extends beyond religion. In addition, the image was and is still used numerous times in political matter, from battles in the past, to strikes in contemporary times, reflecting the driving force of Mexican and/or Latinx culture behind them. A few examples to name are Miguel Hidalgo’s Grito de Independencia in 181 and the United Farm Worker’s Grape Boycott in 1965. The Virgin of Guadalupe has become a political image for Mexicanos, representing their strife and unity as whole, while bringing out their culture and identity.