Yolanda M. López, Guadalupe Walking, 1978
(xerox and color pencil, 11” x 9”)
"The appeal of Guadalupe is most salient at the level of the culturally sublime: she entreats the poor and the oppressed, in spirit, emotion, and body, to trust in a myth that is centuries old, to hope for which is beyond the visible, to believe in and be transformed by the mysteries of life—to demand a miracle. Her charm is universal, offering to all who suffer the ineffable assurance that only a mother can bring; the chance to suckle at the bosom of hope, to imbibe the milk of life, mother’s milk, as pure as it is white, and unconditionally given. Indeed she is transcendent: she transcends the borders of religion, class, race, genders, and sexualities—in short, the limitations of space, time, and consciousness.She signifies the salvation and transformation, a new beginning for the human race. It is utterly significant that her being is a mestiza. Even more, she is a single woman, barely fifteen years old, who is pregnant and must boldly deceive the world so that she may give life to a creation so unique it marks a reversal in historical time: she is a forceful agent in history. La Lupe, Mexico’s mother, is dually marginal, for she is racialized and poor to boot. In her, Mexico’s conflicted history and dire present intersect and melt into an uneasy representation that is unequivocal: the people know her as La Patrona, the Queen of Mexico, Queen of Angels. As Sandra Cisneros puts it, she is not the mother of God; she is God. (62)”
Léon, Luis D.La Llorona’s Children: Religoin, Life, and Death in the U.S.-Mexican Borderlands.  Berkley and Los Angeles: University of California Press, 2004. Print

Yolanda M. López, Guadalupe Walking, 1978

(xerox and color pencil, 11” x 9”)

"The appeal of Guadalupe is most salient at the level of the culturally sublime: she entreats the poor and the oppressed, in spirit, emotion, and body, to trust in a myth that is centuries old, to hope for which is beyond the visible, to believe in and be transformed by the mysteries of life—to demand a miracle. Her charm is universal, offering to all who suffer the ineffable assurance that only a mother can bring; the chance to suckle at the bosom of hope, to imbibe the milk of life, mother’s milk, as pure as it is white, and unconditionally given. Indeed she is transcendent: she transcends the borders of religion, class, race, genders, and sexualities—in short, the limitations of space, time, and consciousness.She signifies the salvation and transformation, a new beginning for the human race. It is utterly significant that her being is a mestiza. Even more, she is a single woman, barely fifteen years old, who is pregnant and must boldly deceive the world so that she may give life to a creation so unique it marks a reversal in historical time: she is a forceful agent in history. La Lupe, Mexico’s mother, is dually marginal, for she is racialized and poor to boot. In her, Mexico’s conflicted history and dire present intersect and melt into an uneasy representation that is unequivocal: the people know her as La Patrona, the Queen of Mexico, Queen of Angels. As Sandra Cisneros puts it, she is not the mother of God; she is God. (62)”

Léon, Luis D.La Llorona’s Children: Religoin, Life, and Death in the U.S.-Mexican Borderlands.  Berkley and Los Angeles: University of California Press, 2004. Print

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