[ Once the myths and legends were already set, and in order to preserve and spread them all over the land, the colonizers started to document their myths. Evidence of this can be found in the Ex Voto paintings. These paintings are the literal representation of miracles. “…The miracle painting…expresses gratitude…also drew on an Andean formula of reciprocity between deity & worshiper.”[1] These kind of paintings also functioned as a form of propaganda. Since they were small they were easier to reproduce, collect, and transport. The documentation of miracles through text could not compete against the Ex-Voto paintings, because the Ex-Voto paintings offered more variety than text. They could also be represented on murals. [2] This activity of documenting and spreading the miracles gave the locals something to produce and to consume. It created a local market for them. but it also started to push away the colonizers presence in the locals’ territory.]
[1] STANFIELD-MAZZI, MAYA. 2013. Object
and Apparition Envisioning the Christian Divine in the Colonial Andes. TUCSON: University of Arizona Press. 119.
[2] Katzew,
Ilona, and Luisa Elena Alcalá. 2011. Contested visions in
the Spanish colonial world. Los Angeles: Los Angeles County Museum of Art.
229.
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