12 point font, Times New Roman, MLA Format **Citation is crucial on this paper** The paper should include a clear Introduction, body, and conclusion sections *Do not skimp on the conclusion* IMPORTANT: Use Only and ALL of the sources as your source. Please note that the professor can tell when the sources have not been read. PARAGRAPHS must not be interchangeable
1. Grimes, Katie M. “Theology of Whose Body? Sexual Complementarity, Intersex Conditions, and La Virgen De Guadalupe.” Journal of Feminist Studies in Religion, vol. 32, no. 1, 2016, pp. 75– 93. JSTOR, www.jstor.org/stable/10.2979/jfemistudreli.32.1.06.
2. Bushnell, John. “La Virgen De Guadalupe as Surrogate Mother in San Juan Atzingo.” American Anthropologist, vol. 60, no. 2, 1958, pp. 261–265. JSTOR, www.jstor.org/stable/665161.
3. Nelson, Patricia. “Rewriting Myth: New Interpretations of La Malinche, La Llorona, and La Virgen de Guadalupe in Chicana Feminist Literature” (2008). Undergraduate Honors Theses. Paper 788. https://scholarworks.wm.edu/honorstheses/788.
4. Lasky, Malka. “The Virgen de Guadalupe: Image of Mestizaje.” Bowdoin Journal of Art (2020): 1-16.
5. Barrios, Jose Luis and Carl Good. “Iconography Past and Present: Visual Constructions of Power in Post-PRI Mexico.” Discourse, vol. 23 no. 2, 2001, p. 26-43. Project MUSE,
http://doi.org/10.1353/dis.2001.0010.
6. Please find one more SCOHLARLY source discussing Tonantzin, the Aztec Earth goddess and her relation to the Virgin of Guadalupe. This can relate to polytheistic worship are in paper. ***IMPORTANT: Use ONLY Academic Scholarly sources. Use cites like **JSTOR** and Google Scholar.
Please make sure that this source can be accessed without having to pay or without access to only one specific university. the professor must be able to access it. If you have any questions please feel free to check with me if I can access the source. Thank you!!
Here is the Abstract from the previous order:
Our Lady of Guadalupe is an image enshrined in Mexico City, at the Basilica of Our Lady of Guadalupe. The image appears on a cloak within the basilica, which is one of the most popular sacred sites for visitors in the world. The image has been recognized as worthy of a canonical coronation since 1895. As a religious image, Our Lady of Guadalupe frequently appears in Roman Catholic parishes that have Latin American heritage, and as Latin communities have spread throughout other denominations within the United States and elsewhere in the Americas, Our Lady of Guadalupe has appeared in several Protestant denominations. However, the image has also been associated with different levels of meaning for indigenous peoples within Mexico, who connect the image with their own polytheistic worship. Such elements of the image as her belt, her mantle, the cross-shape image itself, and the rays of light around her have resonated with indigenous peoples within Mexico as well. Our Lady of Guadalupe has also become a national symbol for Mexico, from the very start of the nation’s existence as an independent nation, beginning with Miguel Hidalgo and Costilla’s battle cry at the start of the fight for Mexican independence. These multiple levels of association lead to the Roman Catholic Church naming Our Lady of Guadalupe the Patroness of Americas, Holy Mother of Latin America, and the Protectress of Unborn Children. The image has played a significant iconographic role across multiple cultural lines: serving as an important symbol for the Roman Catholic Church, affirming the religious beliefs of addition as people in Mexico, carrying the identity of Mexico beyond the borders of nations, and becoming an important part of the political symbolism of the nation as well. Understanding the ways in which this important
image transcends boundaries that ordinarily lack anything approaching this degree of concurrence is essential to an understanding of the culture of Mexico, as well as the interactions between Roman Catholicism and the indigenous people in central, South and North America.
