| Book Review | The American Historical Review, 112.3

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| Book Review | The American Historical Review, 112.3 | The History Cooperative

Book Review

Canada and the United States

Timothy Matovina. Guadalupe and Her Faithful: Latino Catholics in San Antonio, from Colonial Origins to the Present. (Lived Religions.) Baltimore: Johns Hopkins University Press. 2005. Pp. xv, 232. Cloth $60.00, paper $22.95.
Interest in Latino religion has been slow to develop among U.S. historians. Indeed, since the 1980s much more scholarship about the importance of religion among Latinos has been produced by theologians and sociologists than by historians. With two important exceptions—Moisés Sandoval's edited volume of essays, Fronteras: A History of the Latin American Church in the USA since 1513 (1983), and the Notre Dame History of Hispanic Catholics in the U.S. (1994) edited by Jay P. Dolan, Gilberto M. Hinojosa, Jaime R. Vidal, and Allan Figueroa Deck—few historically grounded monographs have appeared. With the publication of this book, Timothy Matovina significantly advances the emergent field of Mexican American religious history.	1
Our Lady of Guadalupe (the Virgin Mary) is the most exalted figure in Mexican Catholicism and key to understanding Mexican and Mexican American history. Matovina explains Guadalupe's significance in that history by examining Guadalupan devotional practices in San Fernando Parish in San Antonio, Texas, since 1738. The author documents what others have claimed—that "Guadalupe has regularly offered her devotees a source of healing, hope, consolation, and renewed self-worth" (p. 19), but it is his insights about the ambiguous and often double-edged quality of Guadalupanism that deepens our understanding about religion's impact in Mexican American history. In a nutshell, Matovina argues that Guadalupan devotion has liberated as well as constrained Mexican Americans; it has promoted ethnic solidarity with which to endure social marginality, but it also has legitimated class and gender inequalities among Mexican Americans and failed to challenge the larger social structures that historically have denied them first-class citizenship.	. . .

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