Richard C. Trexler - Böcker

In Reliving Golgotha, Richard Trexler brings an important new perspective to religious spectacle in an engrossing exploration of the annual passion play at Iztapalapa, the largest and poorest borough of Mexico City.After tracing the history of European passion theater, Trexler examines the process by which representations of the passion were established in the Americas, especially in New Spain. Indeed, the Iztapalapan pageant can only be understood in the full historical context of Mexican church and state relations. Originally, this passion was a quintessential means by which the increasingly marginalized indigenous population marked its own culture from the mestizo ruling class. Early twentieth-century reenactments offered a tenaciously traditional spectacle, featuring Nahuatl-speaking actors, for a local audience who embraced it as a living protest against the pervasive power of the Church. A century later, political disorder and a suspicious church hierarchy often forced the suspension of the play in the aftermath of the Revolution. But by the middle of the century, political and religious authorities encouraged its development as a tourist event, and changes wrought by media coverage and the impact of government funding have further fractured the play's local identity.In addition to offering valuable insights into the political, social, and psychological meanings of religious spectacle, Trexler illuminates the strong cultural forces that have helped provide a voice for some of Mexican society's most powerless members.

Matthew's Gospel reveals little about the three wealthy visitors said to have presented gifts to the infant Jesus. Yet hundreds of generations of Christians have embellished that image of the Three Kings or Magi for a myriad of social and political as well as spiritual purposes. Here Richard Trexler closely examines how this story has been interpreted and used throughout the centuries. Biblically, the Journey of the Magi presents a positive image of worldly power, depicting the faithful in progress toward their God and conveying the importance of the gift-giving laity as legitimators of their deity. With this in mind, Trexler explains in particular how Western societies have molded the story to describe and augment their own power--before the infant God and among themselves. The author demonstrates how the magi as a group functioned in Christian society.For example, magi plays, processions, and images taught people how to pray and behave in reverential contexts; they featured monarchs and heads of republics who enacted the roles of the magi to legitimate their rule; and they constrained native Americans to fall in line behind the magi to instill in them loyalty toward the European world order. However, Trexler also shows these philosopher-kings as competitive among each other, as were groups of different ages, races, and genders in society at large. Originally modeled on representations of the Roman triumphs, the magi have reached the present day as street children wearing crowns of cardboard, proving again the universality of the image for constructing, reinforcing, and even challenging a social hierarchy. Originally published in 1997. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions.The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Matthew's Gospel reveals little about the three wealthy visitors said to have presented gifts to the infant Jesus. Yet hundreds of generations of Christians have embellished that image of the Three Kings or Magi for a myriad of social and political as well as spiritual purposes. Here Richard Trexler closely examines how this story has been interpreted and used throughout the centuries. Biblically, the Journey of the Magi presents a positive image of worldly power, depicting the faithful in progress toward their God and conveying the importance of the gift-giving laity as legitimators of their deity. With this in mind, Trexler explains in particular how Western societies have molded the story to describe and augment their own power--before the infant God and among themselves. The author demonstrates how the magi as a group functioned in Christian society.For example, magi plays, processions, and images taught people how to pray and behave in reverential contexts; they featured monarchs and heads of republics who enacted the roles of the magi to legitimate their rule; and they constrained native Americans to fall in line behind the magi to instill in them loyalty toward the European world order. However, Trexler also shows these philosopher-kings as competitive among each other, as were groups of different ages, races, and genders in society at large. Originally modeled on representations of the Roman triumphs, the magi have reached the present day as street children wearing crowns of cardboard, proving again the universality of the image for constructing, reinforcing, and even challenging a social hierarchy. Originally published in 1997. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions.The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Covering the history of Renaissance Florence from the fourteenth century to the beginnings of the Medici duchy, Richard C. Trexler traces collective ritual behavior in all its forms, from a simple greeting to the most elaborate community festival. He examines three kinds of social relationships: those between individual Florentines, those between Florentines and foreigners, and those between Florentines and God and His saints. He maintains that ritual brought life to the public world and, when necessary, reformed public life.