In the final chapter of her Guadalupe in New York, Galvez writes, “For some Mexican immigrants crossing the border, devotion to Guadalupe is qualitatively transformed and transforming so that while they may have always believed in her, now they need her, and she in new ways, is there for them” (181). Our Lady of Guadalupe in the United States takes on new meaning than she did in Mexico, and while this is something we have much read about and discussed, Galvez beautifully ties her ethnography together by stressing the themes of transformation and connection.
Guadalupans in New York are defined by not only their rich Mexican culture and heritage, but also by their belonging to a community at the brunt of injustice. Their migration to the United States transforms their identities and their association with Guadalupe. In fact, some people believe that Guadalupe has chosen those individuals to make the trip to the Americas, as she chose Juan Diego to carry her message.
This is truly a beautiful image, and one which inspires many to persevere through the very harsh times they must endure as undocumented individuals struggling for better lives and for amnesty.
For Guadalupans, religious association is so much more than regular attendance at Mass. It “enables the articulation of a new spiritual identity”; It helps breed understanding and encourages a “recognition of commonality” (190).
And at the moment, though Guadalupans may not be recognized as juridical citizens, they have come to understand, through the help of their collective faith and community, that are worthy of rights. They are worthy of rights and they are willing to defend them.
Through their actions and advocacy, Galvez asserts, they are citizens. While we may not all be inclined to agree, it is unquestionable that Guadalupanismo has done marvelous things for the Mexican migrant community and it has certainly been able to unite them in a way I never before understood.
