Please note that the online publication date for this handbook is the date that the first article in the title was published online. Latin America is experiencing a boom in graphic novels that are highly innovative in their conceptual play and their reworking of the medium. Inventive artwork and sophisticated scripts have combined to satisfy the demand of a growing readership, both at home and abroad.
Posthumanism and the Graphic Novel in Latin America, which is the first book-length study of the topic, argues that the graphic novel is emerging in Latin America as a uniquely powerful force to explore the nature of twenty-first century subjectivity.
The authors place particular emphasis on the ways in which humans are bound to their non-human environment, and these ideas are productively drawn out in relation to posthuman thought and experience.
The book draws together a range of recent graphic novels from Argentina, Brazil, Chile, Mexico and Uruguay, many of which experiment with questions of transmediality, the representation of urban space, modes of perception and cognition, and a new form of ethics for a posthuman world. Are angels and demons real? What makes the New Age the New Age? Does consciousness survive death? This can be readily confirmed in Spanish and Peruvian sermons, not to mention treatises of angelology themselves.
The medieval tradition of making angelology an obligatory component of theology degrees20 survived and was encouraged in viceregal Peru. In La Novena Maravilla , a collection of sermons by the allegedly indigenous preacher Juan de Espinosa Medrano d. The Virgin Mary is described as the new Siren of the Seraphim who filled the universe with the heavenly music of the divine Word incarnated in her womb. The manuscript describes a geocentric universe with eleven successive heavens inhabited by the three angelic hierarchies of Seraphim, Cherubim and Thrones mentioned by Dionysius the Areopagite.
I am grateful to Teresa Gisbert for this reference. According to Vicente de Oviedo, the natural world was in itself the material and visible wrapping of a metaphysical and supranatural reality,25 and it was not only human beings, but all living animals, that were blessed with a guardian angel from the moment of their birth. Through the angels, God intervened directly in the government of the universe and in the life of every living creature.
So much so that, according to Oviedo, pagan philosophers such as Thales of Miletus, Hermes Trismegistus, Orpheus, Homer, Hesiod, Pythagoras, Socrates, Plato and Aristotle had been perfectly aware that angels were entrusted with guarding over humans.
This ancient angelology, dating from the time of Lucius Caelius Firmianus Lactantius c. The first churches erected in honour of the Archangel St Michael were built by Constantine the Great in his newly- founded capital, Constantinople. This imperial devotion played a central role in the coronation of the dynastic founder of the Spanish Hapsburgs: The first Hapsburg emperor, Rudolph I, was elected on the feast of St Michael. It seems that there is a mystery, too, in the fact that at the coronation of this great emperor Rudolph, on not finding another one to hand, he took for his sceptre the very same cross that St Michael himself had used and made it the focus of his authority.
This book of revelations is alleged to have been dictated to Amadeus, sometime around , by the Archangel Gabriel in a cave in the Janiculum hill in San Pietro in Montorio, Rome. It is in this context that St Gabriel revealed to Amadeus the secret names of the seven angels that St John had seen in front of the Divine Throne of the Lamb.
No sooner had St Gabriel dictated the last word of his revelations than he ordered Amadeus to seal the book, which would be opened and decoded by a future angelic pastor who would reform the Church in virtue and poverty. As a result, Donoso Bramante was commissioned by the Catholic Monarchs to build his famous Tempietto in , next door to an Amadeist convent. Pignatelli also lent his support to Antonio Ducca — , author of a Mass or office in honour of the seven angels.
Ducca travelled from Palermo to Rome with the purpose of promoting the cult, and in he obtained authorisation from Pope Pius IV — to build a temple in Rome dedicated to them. This was the church of Santa Maria degli Angeli, designed by Michelangelo upon the baths of Dioclesian.
Thus, when Charles V set up his Council of State in Granada in , he only named seven counsellors, with the angelic number clearly in mind. During the reign of Philip II — , the erection of El Escorial confirmed the notion that the temple of Solomon was the prototype of the Christian temple in Spain and its American kingdoms36 and that their king was the armed and messianic angel in charge of keeping custody over the Sacred Host.
In military chariots of fire they will come by thousands upon thousands, just as they appeared in ancient times in Mount Sinai. Psalm Fray Luciano Rubio O. Benito Mediavilla, O.
That same help comes now to the Catholic king with the true Ark of the New Covenant, accompanied by the very same Archangel St Michael, their great captain, followed by shining squadrons of heavenly soldiers; and we can be certain that, so long as he fights the battles of the Lord with the same zeal with which he upholds the Catholic faith, he will always have, like another Joseph, the Archangel St Michael on his side.
In Peru, the royal edicts issued by Philip IV in defence of the Immacu- late Conception led to the identification of this monarch with the angel depicted in the Book of the Apocalypse as wrapped in a cloud, with a rainbow over his head, a face like the sun and legs like pillars of fire.
Indeed, some of these angels are specifically identified with the Immaculate Conception by emblems visible at the foot of the canvases. Harquebus-bearing angels are here the armed squadrons of the Mother of God. They wore brocade jackets with silver buttons and enormous sleeves that hung over the hands, white silk shirts, short trousers, long silk stockings and feathered hats Figure 7.
These were no mere foot-soldiers: by means of a baton of office tied to their belts they marked themselves as high-ranking captains of war. An effect of the religious sobriety that came to characterise the Spanish Hapsburgs was the prohibition, during the reign of Philip IV, of the use of gold and silver in the clothing of the nobility.
This rule, however, was not applied to the military, whose clothing continued to be adorned with vivid colours, laces, silver fringes, ribbons and rosettes, all thought to help them keep their spirits high and increase their vigour. Spanish American chroniclers take different perspectives in their treat- ment of Inca religion. Schenone, Salvando alas y halos: Pintura colonial restaurada Buenos Aires, , Zupay had nothing whatever to do with the Christian story of the fall of the angels or with the idea of sin, let alone with the notion of an eternal hell.
Consequently, to refer to the devil with the use of this term could lead to all sorts of linguistic and doctrinal muddles. Because of their wings, the Anonymous Jesuit probably thought of the Christian miles coelestis.
Memorial a Felipe II [], ed. Now you will learn, my children, why many angels became devils and were expelled from heaven, and why they tempt humans and induce them to sin, and why they invented the worship of huacas. And although on many occasions, by divine permission, angels have appeared to humans, in the time of the Incas it was the devils who are in fact angels who appeared, taking on fantastical bodies from the condensed air, and they told the Inca that Spaniards were on their way to conquer these lands and deprive him of his empire.
For the devil feared that when the Spaniards came here and cele- brated Mass and erected holy crosses in their churches and on the roads, he would be exiled and left powerless, no longer able to speak through the huacas. And this is just what happened; for as soon as the Spaniards arrived and the Inca in Cuzco received news of it, he sent his wise sorcerers to ask the huaca of the sun and Pachacamac what would be their fate, and the devil replied to the sorcerers that very soon their power would come to an end and he would no longer be able to speak to them.
If this is the case, then I and my vassals offer ourselves to death and to whatever you want of us, not because of any fear we might have of your weapons and threats, but because we want to comply with the death-bed wish of my father Huaina Capac, who instructed us to honour and serve a bearded people, like you, who would come after he had passed away, and about whom he heard long before they touched the coasts of his empire. He said that they would be more upright, civilised, wise and valiant than us.
For this reason, seeking to comply with the decree and testament of my father, we have called you viracochas, believing you to be messengers of the great god Viracocha, whose will and just indignation weapons and power cannot resist. But he is also pious and merciful. All the same, Garcilaso mentions that the solar monotheism of the Incas had banished the worthless cult of the idols and prepared the way for the arrival of Christ — the Sun of the Sun, or the Sun of Justice.
Thus Garcilaso inserts the Incas into the scriptural account of salvation, carefully intermeshing in his narrative the arrival of the first apostolic mission to the Andes. Posthumanism and the Graphic Novel in Latin America.
Latin America is experiencing a boom in graphic novels that are highly innovative in their conceptual play and their reworking of the medium. Inventive artwork and sophisticated scripts have combined to satisfy the demand of a growing readership, both at home and abroad. Posthumanism and the Graphic Novel in Latin. The Oxford Handbook of the Baroque.
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