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This book looks at the ways Roman Catholic leaders tried to influence U.S. political leaders in regard to Mexico's postrevolutionary government.
In Revolutions in Mexican Catholicism, Edward Wright-Rios investigates how Catholicism was lived and experienced in the Archdiocese of Oaxaca, a region known for its distinct indigenous cultures and vibrant religious life, during the turbulent period of modernization in Mexico that extended from the late nineteenth century through the early twentieth. Wright-Rios centers his analysis on three “visions” of Catholicism: an enterprising archbishop’s ambitious religious reform project, an elderly indigenous woman’s remarkable career as a seer and faith healer, and an apparition movement that coalesced around a visionary Indian girl. Deftly integrating documentary evidence with oral histories, Wright-Rios provides a rich, textured portrait of Catholicism during the decades leading up to the Mexican Revolution of 1910 and throughout the tempestuous 1920s. Wright-Rios demonstrates that pastors, peasants, and laywomen sought to enliven and shape popular religion in Oaxaca. The clergy tried to adapt the Vatican’s blueprint for Catholic revival to Oaxaca through institutional reforms and attempts to alter the nature and feel of lay religious practice in what amounted to a religious modernization program. Yet some devout women had their own plans. They proclaimed their personal experiences of miraculous revelation, pressured priests to recognize those experiences, marshaled their supporters, and even created new local institutions to advance their causes and sustain the new practices they created. By describing female-led visionary movements and the ideas, traditions, and startling innovations that emerged from Oaxaca’s indigenous laity, Wright-Rios adds a rarely documented perspective to Mexican cultural history. He reveals a remarkable dynamic of interaction and negotiation in which priests and parishioners as well as prelates and local seers sometimes clashed and sometimes cooperated but remained engaged with one another in the process of making their faith meaningful in tumultuous times.
Examines the causes, events, and consequences of the Mexican Revolution of 1910-1917.
In the summer of 1926, an army of Mexican Catholics launched a war against their government. Bearing aloft the banners of Christ the King and the Virgin of Guadalupe, they equipped themselves not only with guns, but also with scapulars, rosaries, prayers, and religious visions. These soldiers were called cristeros, and the war they fought, which would continue until the mid-1930s, is known as la Cristiada, or the Cristero war. The most intense fighting occurred in Mexico's west-central states, especially Jalisco, Guanajuato, and Michoacán. For this reason, scholars have generally regarded the war as a regional event, albeit one with national implications. Yet in fact, the Cristero war crossed the border into the United States, along with thousands of Mexican emigrants, exiles, and refugees. In Mexican Exodus, Julia Young reframes the Cristero war as a transnational conflict, using previously unexamined archival materials from both Mexico and the United States to investigate the intersections between Mexico's Cristero War and Mexican migration to the United States during the late 1920s. She traces the formation, actions, and ideologies of the Cristero diaspora--a network of Mexicans across the United States who supported the Catholic uprising from beyond the border. These Cristero supporters participated in the conflict in a variety of ways: they took part in religious ceremonies and spectacles, organized political demonstrations and marches, formed associations and organizations, and collaborated with religious and political leaders on both sides of the border. Some of them even launched militant efforts that included arms smuggling, military recruitment, espionage, and armed border revolts. Ultimately, the Cristero diaspora aimed to overturn Mexico's anticlerical government and reform the Mexican Constitution of 1917. Although the group was unable to achieve its political goals, Young argues that these emigrants--and the war itself--would have a profound and enduring resonance for Mexican emigrants, impacting community formation, political affiliations, and religious devotion throughout subsequent decades and up to the present day.
A Companion to Mexican History and Culture features 40 essays contributed by international scholars that incorporate ethnic, gender, environmental, and cultural studies to reveal a richer portrait of the Mexican experience, from the earliest peoples to the present. Features the latest scholarship on Mexican history and culture by an array of international scholars Essays are separated into sections on the four major chronological eras Discusses recent historical interpretations with critical historiographical sources, and is enriched by cultural analysis, ethnic and gender studies, and visual evidence The first volume to incorporate a discussion of popular music in political analysis This book is the receipient of the 2013 Michael C. Meyer Special Recognition Award from the Rocky Mountain Conference on Latin American Studies.
A religious and political history of transnational Catholic activism in Latin America during the 1920s and 1930s.
In 1909, young William F. Buckley Sr. (1881–1958), who grew up in the dusty South Texas town of San Diego, graduated from the University of Texas law school and headed for Mexico City. Fluent in Spanish, familiar with Mexican traditions, and soon fit to practice law south of the border, Buckley was headed up the aisle to vast wealth and cultural power. On the way, he took a front-row seat at the Mexican Revolution and played a key role in steering the nascent oil industry through tumultuous and dangerous times. This book for the first time tells the story of the man behind the family that would become nothing short of a conservative institution, reaching its apogee in the career of William F. Buckley Jr., arguably the most prominent conservative commentator of the twentieth century. Buckley witnessed the overthrow and exit of President Porfirio Díaz, the rise of Madero, and the coup of General Victoriano Huerta, all while building the Pantepec Oil Company, the most profitable small petroleum producer in Mexico. He faced down Pancho Villa, survived encounters with hired assassins, evaded snipers in the streets of Veracruz, gambled and won in many a business venture—and ultimately was expelled from the country. As the narrative follows Buckley from his small-town Texas beginnings to the founding of a family dynasty, the streak of independence and distrust of government that would become the Buckley hallmark can be seen in the making. An eventful chapter in the life and career of a singular character, this dramatic account of a man and his moment is a document of political and historical significance—but it is also a remarkable story, told with irresistible brio.
This is a history of Triumph—a post-Vatican II, Roman Catholic lay magazine—that examines its origins and decline, paying special attention to the editors’ often bellicose views on a range of issues, from Church affairs to the Vietnam War, and civil rights to abortion. Triumph’s editors formed the magazine to defend the faith against what they perceived as the imprudent and secular excesses of Vatican II reformers, but especially against what they viewed as an increasing barbarous and anti-Christian American society. Yet Triumph was not a defensive magazine; rather, it was audaciously triumphalist—proclaiming the Roman Catholic faith as the solution to America’s ills. The magazine sought to convert Americans to Roman Catholicism and to construct a confessional state, which subjected its power to the moral authority of the Roman Catholic Church. If the liberalizing and secularizing trajectory in American society exalted man as sovereign of himself and his world, as Triumph’s editors posited, then their mission was to reinstitute Christ’s Kingship, to hallow the world in His name.