Xochimilco - Religion

Religion

From the pre-Hispanic period to the present, religion has pervaded the life of people in this region. Since it was imposed in the early 16th century, the Catholic religion has permeated and molded popular culture. Like in other parts of Mexico, indigenous ideas and practices, such as those of the Xochimilca, were not completely eradicated. Instead, many were integrated and readapted to Catholicism. One example of this is the building of churches over former temples and other sacred sites. These churches' decoration often have indigenous elements to them as well. Despite the fact that 91% of the population self identifies as Catholic, there are still many indigenous and traditions related to the agricultural cycle. A more important syncretism has been the many religious festivals that occur through the year, and the means by which these festivals are sponsored and organized. Much of religious practice in the borough is through symbolic processes that work to produce a kind of social cohesion. The most visible of these are the large civic/religious festivals.

There is some religious plurality in the borough although they represent a very small minority of the population. There are thirty six non-Catholic congregations in the borough with about seventy places of worship. Almost all are Protestant or Evangelical groups established by missionaries, mostly from the United States. The first was established 120 years ago, but most have been established in the last twenty years, with a small but growing number of followers. However, since almost all social activity is related to this popular Catholic festival calendar, intolerance of religious minorities generally takes the subtle form of being excluded from events, although a number of non-Catholics participate in festivities anyway.

These mostly religious festivals and other traditions have been maintain despite the urbanization of the borough. The calendar of celebrations here is extensive. Some are civic or political events such as Independence Day or local celebrations such as the birth of poet Fernando Celada, the birth of Quirino Mendoza y Cortés, composer of “Cielito Lindo,” and the commemoration of the meeting of Francisco Villa and Emiliano Zapata on December 4 in this area. However, most events are tied to religious activity and tradition, organized by volunteers called mayordomos. The mayordomia system is the most important social structure in the borough. The primary task of these volunteers is to sponsor and organized any many religious festivals and celebrations that occur through the year, as well as other duties. This may be paid for by collecting donations or paid for directly by the mayordomo. There are 422 officially recognized festivals during the year, including those local to specific communities. One of these more localized festivals is on May 3, Day of the Holy Cross, which has been celebrated in communities such as Santa Cruz Xochitepec (or Magdalena Xochitepec), Santa Cruz Acalpixcan and the center of Xochimilco for over 400 years.

However, the best known mayordomo position is not for a festival, but rather for the care of an image of the child Jesus called the Niñopa. The image is over 435 years old and has a following of about 25,000 in the Xochimilco area. It measures 51 cm (20 in) and weighs less than a kilo. The name “Niñopa” comes from the Spanish word “niño” (child) and the Nahuatl suffix “-pan” (place) to mean “child of the place.” The image was thought to have been made of orange tree wood, but this was proven false when the image was dropped and a finger damaged, allowing for the taking of a small sample. The analysis showed that it was made in the local area of a tree called a chocolín, in the 16th or 17th century. The prestige for becoming a mayordomo for the Niñopa is so great, that the waiting time to become one is decades long. The mayordomo receives nothing for the care of the image and pays all expenses out of pocket, which includes building rooms for the image to stay, and sponsoring the nearly daily events dedicated to this image. The annual cycle begin on February 2, when the image is received by a new mayordomo. During the year, the image visits homes and hospitals, accompanied by Chinelos dancers. In addition to the Niñopan, other important child Jesus figures include the Niño Dormidito in the Xaltocan neighborhood, the Niño de Belen at the Salitre Embarcadero, the Niño Tamalerito, and the Niño de San Juan. These images, along with the Niñopan, are celebrated together on April 30, at an event called the Niños Sagrados. There are various replicas of the Niñopa, which are owned by former mayordomos.

Fifteen of the eighteen pueblos of Xochimilco hold major events for Day of the Dead, including costume parades, exhibitions, especially of altars, in cemeteries, museums, plazas and more. The Dolores Olmedo Museum has an annual monumental altar to the dead for the occasion As per traditions, the cemeteries of smaller communities such as San Francisco Tlalnepantla, Santa Cruz Xochitepec and Santa María Nativitas are lit with the glow of numerous candles and loved ones sit vigil over the graves. The best known event associated with Day of the Dead is the “la Cihuacoatle, Leyenda de la Llorona,” which is a spectacle based on the La Llorona spectre, which runs from late October to mid November. It takes place on the waters of the old Tlilac Lake. Spectators watch the event from trajineras that depart from the Cuemanco docks and travel the canals to reach the lake. Another similar performance is called “Retorno al Mictlan “or Return to Mictlan, the Aztec land of the Dead, which is performed in the historic center of Xochimilco.

After the Conquest, Spaniards began to build churches and monasteries in the various villages in what is now the borough. Typical of these is the monastery at Santa María Tepepan, constructed between 1525 and 1590. Today, Xochimilco has nine parishes and five rectories. The most important of this is also the first church established in the area, the San Bernardino de Siena church and former monastery founded by Martín de Valencia. The current church building was constructed between 1535 and 1590 under the direction of Francisco de Soto, but the cloister and monastery area were not finished until the early 17th century. In 1609, a monastery school was founded at the site with classes in rhetoric, theology and arts and letters. Most of the funding of the project came from indigenous leaders of the area, especially Martín Cerónde de Álvaro. In 1538, the Church wanted to bring the complex’s Franciscans into Mexico City, but the local people opposed and won. However, in 1569, there were still only four monks serving over 5,000 native people. Soon after, the indigenous population was organized into neighborhoods for indoctrination and census purposes: Santiago Tepalcatlalpan, San Lucas Xochimanca, San Mateo Pochtla, San Miguel Topilejo, San Francisco Tlalnepantla, San Salvador Cuautenco, Santa Cecilia Ahuautla, San Andrés Ocoyoacac, San Lorenzo Tlatecpan, San Martín Tiatilpan, Santa Maria Nativitas Zacapan y Santa Cruz Acalpixcan. Major restoration work was done on the church in its decorative elements in the 1970s. This also included removing two schools that had been established on the large atrium area as well as banning commercial activities from the same.

The church maintains is very large atrium, which was common to monasteries during the evangelization efforts of the very early colonial period. These atriums were meant to hold large congregations of indigenous peoples, who were ministered to by very few monks. The side gate of the atrium has a mixture of Plateresque, Gothic and indigenous feature. The west gate has three arches, which represent the Spanish, indigenous and mestizo peoples of the area. This was the space where the first baptisms of the indigenous were done. The church/monastery complex is tall and has a fortress appearance, again something common for the time period.

The church interior conserves its original 16th century main altar, with four stories tall, contains indigenous, Italian, Flemish and Spanish influence and is covered in 24karat gold leaf. It contains a relief of San Bernardino surrounded by two groups of indigenous sculptures, who are helping to build the church. Above San Bernardino, there is a depiction of the Virgin of the Assumption and the Virgin of Xochimilco. The paintings represent episodes from the life of Jesus and have been attributed to Simon Pereyns and Andrés de la Concha. This is one of the few 16th century altarpieces to have survived and the only one similar to it in size and construction is located in the monastery in Huejotzingo, Puebla.

There are seven other altarpieces, which date from the 16th to the 18th centuries. The one dedicated to Christ on the north side is from the 16th century, but it is incomplete at its base and sides. The one dedicated to the Holy Family dates from either the 17th or 18th centuries. Another dedicated to Christ on the south side is from the 16th or 17th century. One dedicated to Martin de Porres is notable because it has no columns.

The church’s only chapel serves as a tabernacle. This room contains a large painting of Calvary. There are also a large number of notable paintings by names such as Echave Orio, Simón Pereyns, Sánchez Salmerón Caravaggio, Francisco Martínez, Luis Arciniegas and Juan Martínez Monteñés. The baptismal fonts are decorated in acanthus leaves, among which is a pre-Hispanic style skull. The organ is Baroque from the 17th century. The pews are made of red cedar as are the two pulpits, all made by Juan Rojas in the 18th century.

The San Pedro Tlalnahuac Church was one of the first “poza” chapels (used for processions) built in Xochimilco, dating from 1533. The main church has a masonry facade. In front, a small paved yard contains a cross sculpted in wood and sandstone. A significant number of pre-Hispanic artifacts have been found on the grounds. It is located on Calle Pedro Ramírez del Castillo.

The La Asunción Colhuacatzinco Church is Neoclassical with arches serving as buttresses. It main altar is modern, from the end of the 20th century. This church is important due to its association with a number of traditions including the Burning of Judas on Easter Sunday and fireworks on frames called toritos. Good Friday is dedicated to the Holy Burial, with mayordomos sponsoring breakfast. It is located in the La Asunción neighborhood.

The Santa Crucita de Analco Church was first built in 1687 then rebuilt in Neoclassical style in 1860. Its main altar is modern. It has a chapel in which a number of films have been shot including one called María Candelaria.

The San Juan Bautista Tlateuhchi Church is fronted by a large juniper tree said to have been planted by Cuauhtémoc to commemorate the alliance of the Xochimilas with the Aztecs to fight the Spanish. The church has been through a number of restorations. It is located in the historic center of Xochimilco.

The Santa María de los Dolores Xaltocan Church is a Neoclassical building but its main altar is Plateresque and Baroque. This church is hosts a 20-day celebration of Carnival long with the surrounding neighborhoods and markets.

The Belem Church in the historic center dates from 1758. It has been renovated several times, with the last time in 1932.

The La Concepción de María Tlacoapa Church was originally part of a hospital, built by the Franciscans in the 17th century.

The El Rosario Nepantlatlaca is a chapel unique to the area, as its facade is decorated with tiles. It contains a notable painting of Saint Christopher from the 17th century. Originally, the chapel was dedicated to Saint Margaret. It was declared a Historic Monument in 1932.

The Francisco Caltongo Church is one of the farthest from the historic center of the borough in the Caltongo neighborhood. Its façade has a number of pre-Hispanic elements even though it was built in 1969.

The La Santisima Trinidad Chililico Church is noted for its equestrian statue of Saint James as well as its collection of documents related to Xochimilco’s history. It is located in the La Santisima neighborhood.

The San Esteban Tecpanpan Church was built on the site of a pre-Hispanic palace and ceremonial center. The current building was constructed in the middle of the 19th century. This building lost its original vault, but it was rebuilt in 1959 along with the bell tower. It is located in the San Esteban neighborhood.

The San Cristóbal Xalan Church is located in the San Cristóbal neighborhood, which is known for floriculture, including poppies that were brought from Europe. Since it blooms in spring, there was a day dedicated to the red poppy called the “Lunes de amapolas,“ which is the day after Easter Sunday. However, this tradition ended when poppy cultivation was banned in 1940.

The San Lorenzo Tlaltecpan Church is located in the San Lorenzo neighborhood, once known for its fishermen. They still specialize in a tamale with fish.