![]() ![]() ![]() In her case, it makes sense, since this is the official title for a mother abbess, but it is unclear why she calls her sisters “madre.” Perhaps she is trying to emphasize their status as the founding mothers of the Peruvian convent. María Rosa refers to herself and her traveling companions as “madre” instead of the typical “sor” as in the case of most nuns. ![]() ![]() See Francisco de Villarreal, La Thebayda en Poblado (Madrid: Antonio Román, 1686) and Ignacio de la Peña, Trono Mexicano (Madrid: Francisco del Hierro, 1728).ĥ. Josefina Muriel references them in Cultura femeninia novohispana (Mexico City: Universidad Nacional Autónoma de México, 1994) 97, 98, and there are two sources from the 17 th and 18 th centuries written about the women the nuns’ confessor in Toledo wrote the former. Up until Alba González's discovery of the letters, we knew very little about the nuns. The same author later published this dissertation as a book, Fundación del Convento de San Felipe de Jesús de Clarisas Capuchinas en Nueva España (Mexico: Ediciones Dabar, 2002).Ĥ. All quotes come from this dissertation, and the translations into English are mine. “Presencia de América en Toledo: Aportación cultural y social,” diss., Universidad Complutense de Madrid, 1998, 1–105. Structure and Anti-Structure (Chicago: Aldine Publishing Co., 1969), 95.ģ. For food and medieval religious women, see Caroline Walker Bynum, Holy Feast and Holy Fast (Berkeley, CA: University of Los Angeles Press, 1987).Ģ. ![]()
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