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Throughout Latin America, observers and activists have found in religion a promise of deep and long-lasting democratization. But for religion to change culture and politics, religion itself must change. Such change is not only a matter of doctrine, ritual, or institutional arrangements but also arises out of the needs, values, and ideas of average believers. Combining rich interviews and community studies in Venezuela and Colombia with analysis of broad ideological and institutional transformations, Daniel Levine examines how religious and cultural change begins and what gives it substance and lasting impact. The author focuses on the creation of self-confident popular groups among hitherto isolated and dispirited individuals. Once silent voices come to light as peasants and urban barrio dwellers reflect on their upbringing and community, on poverty and opportunity, on faith, prayer, and the Bible, and on institutions like state, school, and church. Levine also interviews priests, sisters, and pastoral agents and explains how their efforts shape the links between popular groups and the larger society. The result is a clear understanding of how relations among social and cultural levels are maintained and transformed, how programs are implemented, why they succeed or fail, and how change appears both to elites and to ordinary people. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Guatemala’s Catholic Revolution is an account of the resurgence of Guatemalan Catholicism during the twentieth century. By the late 1960s, an increasing number of Mayan peasants had emerged as religious and social leaders in rural Guatemala. They assumed central roles within the Catholic Church: teaching the catechism, preaching the Gospel, and promoting Church-directed social projects. Influenced by their daily religious and social realities, the development initiatives of the Cold War, and the Second Vatican Council (1962–65), they became part of Latin America’s burgeoning progressive Catholic spirit. Hernández Sandoval examines the origins of this progressive trajectory in his fascinating new book. After researching previously untapped church archives in Guatemala and Vatican City, as well as mission records found in the United States, Hernández Sandoval analyzes popular visions of the Church, the interaction between indigenous Mayan communities and clerics, and the connection between religious and socioeconomic change. Beginning in the 1920s and 1930s, the Guatemalan Catholic Church began to resurface as an institutional force after being greatly diminished by the anticlerical reforms of the nineteenth century. This revival, fueled by papal power, an increase in church-sponsored lay organizations, and the immigration of missionaries from the United States, prompted seismic changes within the rural church by the 1950s. The projects begun and developed by the missionaries with the support of Mayan parishioners, originally meant to expand sacramentalism, eventually became part of a national and international program of development that uplifted underdeveloped rural communities. Thus, by the end of the 1960s, these rural Catholic communities had become part of a “Catholic revolution,” a reformist, or progressive, trajectory whose proponents promoted rural development and the formation of a new generation of Mayan community leaders. This book will be of special interest to scholars of transnational Catholicism, popular religion, and religion and society during the Cold War in Latin America.
Today over forty million Latin Americans classify themselves as Protestant, of which the overwhelming majority belong to some form of Pentecostalism. The rapid dissemination of Pentecostal beliefs has produced vibrant alternatives to traditional dominant culture and changed relations within the family, locality, and workplace. This volume introduces broad issues in the Pentecostal movement, including gender relations, political power and organization, and inter-Pentecostal and ecumenical relations. These themes are then examined more specifically in the country case studies, which address the historical foundations of the Pentecostal movement, patterns of and explanation for its growth, and the consequences of its expanding presence, including increased political influence.
"One of the best books that has been written on religion and politics in Latin America. It is theoretically deft and empirically rich."—Scott Mainwaring, University of Notre Dame
Provides a new understanding of the relationship between Church and State in 20th-century Costa Rica. Understanding the relationship between religion and social justice in Costa Rica involves piecing together the complex interrelationships between Church and State — between priests, popes, politics, and the people. This book does just that. Dana Sawchuk chronicles the fortunes of the country’s two competing forms of labour organizations during the 1980s and demonstrates how different factions within the Church came to support either the union movement or Costa Rica’s home-grown Solidarity movement. Challenging the conventional understanding of Costa Rica as a wholly peaceful and prosperous nation, and traditional interpretations of Catholic Social Teaching, this book introduces readers to a Church largely unknown outside Costa Rica. Sawchuk has carefully analyzed material from a multitude of sources — interviews, newspapers, books, and articles, as well as official Church documents, editorials, and statements by Church representativesto provide a firmly rooted socio-economic history of the experiences of workers, and the Catholic Church’s responses to workers in Costa Rica.
The first single-authored comprehensive introduction to major contemporary research trends, issues, and debates on the anthropology of Latin America and the Caribbean. The text provides wide and historically informed coverage of key facets of Latin American and Caribbean societies and their cultural and historical development as well as the roles of power and inequality. Cymeme Howe, Visiting Assistant Professor of Cornell University writes, “The text moves well and builds over time, paying close attention to balancing both the Caribbean and Latin America as geographic regions, Spanish and non-Spanish speaking countries, and historical and contemporary issues in the field. I found the geographic breadth to be especially impressive.” Jeffrey W. Mantz of California State University, Stanislaus, notes that the contents “reflect the insights of an anthropologist who knows Latin America intimately and extensively.”
Focusing on the dilution of state sovereignty, this book examines how the crossing of state boundaries by religious movements leads to the formation of transnational civil society. Challenging the assertion that future conflict will be of the “clash of civilization” variety, it looks to the micro-origins of conflicts, which are as likely to arise between states sharing a religion as between those divided by it and more likely to arise within rather than across state boundaries. Thus, the chapters reveal the dual potential of religious movements as sources of peace and security as well as of violent conflict. Featuring an East-West, North-South approach, the volume avoids the conventional and often ethnocentric segregation of the experience of other regions from the European and American. Contributors draw examples from a variety of civilizations and world religions. They contrast self-generated movements from “below” (such as Protestant sectarianism in Latin America or Sufi Islam in Africa) with centralized forms of organization and patterns of diffusion from above (such as state-certified religion in China). Together the chapters illustrate how religion as bearer of the politics of meaning has filled the lacuna left by the decline of ideology, creating a novel transnational space for world politics.
Introduction - Irene Bloom
This book focuses on anthropological questions and methods, and is offered as a supplement to textbooks on the anthropology of religion. It is designed to help students collecting and interpreting their own fieldwork or archival data and relating their findings to the work of others.
In this fifth volume of the Fundamentalism Project, Fundamentalisms Comprehended, the distinguished contributors return to and test the endeavor's beginning premise: that fundamentalisms in all faiths share certain "family resemblances." Several of the essays reconsider the project's original definition of fundamentalism as a reactive, absolutist, and comprehensive mode of anti-secular religious activism. The book concludes with a capstone statement by R. Scott Appleby, Emmanuel Sivan, and Gabriel Almond that builds upon the entire Fundamentalism Project. Identifying different categories of fundamentalist movements, and delineating four distinct patterns of fundamentalist behavior toward outsiders, this statement provides an explanatory framework for understanding and comparing fundamentalisms around the world.