Jaque Hidalgo, Javiera, and Miguel Valerio, eds. Indigenous and Black Confraternities in Colonial Latin America: Negotiating Status through Religious Practices

While a good number of essay collections have now cast a long and wide-ranging eye over lay religious confraternities in early modern Europe, surveying the phenomenon across cultural/political borders as well as scholarly disciplines (see, for example, Konrad Eisenbichler, ed., A Companion to Medieval and Early Modern Confraternities [Leiden: Brill, 2019]), the same has not been done as extensively for confraternities in early modern Latin America.One of the first to do so for Latin America was Albert Meyers and Diane Elizabeth Hopkins's Manipulating the Saints: Religious Brotherhoods and Social Integration in Postconquest Latin America (Hamburg: Wayasbah, 1988), which looked at confraternities in Mexico, Guatemala, the New Kingdom of Granada (northern South America), along the Andes, and in Peru.Back in 1988 that groundbreaking collection was well ahead of its time when it devoted a few of its articles to indigenous and black confraternities on the continent.Now, more than three decades later, the editors of the current volume have elected to "present a long-overdue regional map of the religious and cultural practices associated with indigenous confraternities, as well as those of African or Afrodescendants, from early to late colonial times featuring the work of scholars from varied fields and regions" (11).The thirteen articles in this most recent collection are grouped according to four geographic areas-New Spain (basically Mexico), Peru, the "Southern Cone" (Chile, Bolivia, Argentina), and Brazil.Its articles are tesserae in a still-developing mosaic of the confraternal movement in Latin America.As a whole, they illustrate both the extensive similarities these confraternities had with their European counterparts and the innovative ways in which Latin America's indigenous and Afro/Afrodescendant populations adapted European institutions and religion to better serve their needs.Laura Dierksmeier opens the collection with an article that uses confraternity records from central Mexico, "often written in Nahuatl with finances recorded in Aztec currencies, " to point out how "indigenous people formed a Christianity of their own that was neither fully 'orthodox' nor wholly

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