Acceso usuarios
Stephanie R. Gates
[...]the character of Natalia is presented as a Malinche figure-the paradoxical symbol of rape victim and national traitor incarnated by the indigenous female-which links the oppression wrought by the colonial Church to a persistent oppression of women. Upon their arrival in a new village, the captains of the conquest read a speech (in Spanish) to the native people, which declared that if they did not convert to the Catholic faith, they would be either enslaved or killed (Galeano 29). [...]colonization and conversion were inseparable processes in the early days of New Spain. Tombs notes that in Latin America, "the church's priority was usually to protect its institutional interests rather than present a prophetic voice on the suffering of the disadvantaged" (41). [...]from the inception of the European presence in Mexico, the Christian religion was used as a tool in a process of domination and repression of indigenous cultures, rights, and lives. The Church in Post-revolutionary Mexico In Rulfo's era, the role of the Church in government and society was a source of controversy, repression, and violence, beginning in 1917, the same year that he was born, with the new Constitution implemented by the revolutionaries: one its main revisions was the emphasis on the separation of Church and state, especially through the creation of a public system of education.
