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The margins of the Americas―borders that are at once physical and societal―engender sacred figures who walk the fine line between sinfulness and sanctity. In worship and artistic representation alike, these entities reflect and impact the experiences of those who regularly struggle with harsh and frequently dangerous economic, political, legal, geographic, gender, and racial realities. In this volume, Patrick A. Polk and his fellow authors examine a series of crucial, and often controversial, divine beings from Mexico, Brazil, Guatemala, Argentina, and the United States. They also find fascinating parallels between the lives and acts of these holy ones and those who have been formally sanctioned by the Catholic Church, revealing the peculiar interrelationship of sin to sanctity. Featured are numerous illustrations of the works of artists who interpret official and unofficial saints, folk heroes turned supernatural intercessors. The broad range of objects considered, from pop culture to fine art, attests to a widespread international infatuation with these complex and often counter-cultural spirits.
A native of the El Paso / Ciudad Juarez region, acclaimed author and scholar Alicia Gaspar de Alba writes that she grew up with “a forked tongue and a severe case of cultural schizophrenia, the split in the psyche that happens to someone who grows up in the borderlands between nations, languages and cultures.” Border dwellers struggle with place and identity in the short fiction included in this collection. An El Paso-born American citizen with a high school diploma and a talent for writing seeks a job as a reporter at the El Paso Herald after World War I but gets hired as a janitor and research specialist instead. A Mexican woman takes her young daughter north to protect her from sexual abuse, only to leave the girl with relatives while she crosses the river in search of a job and a new life. And a college student gets a Tarot reading to help her discern the historical symbolism of her bicultural identity. The award-winning writer explores other “crimes of the tongue” in the essays in this volume: pochismo, or the mixing of English and Spanish, as both a family taboo and a politics of identity; the haunting memory of La Llorona, protector of undocumented immigrants and abandoned children, and her blood-curdling cry of loss and revenge; the intersection of the personal and the political in the transgressive work of Chicana/Latina artists; the sexual and linguistic rebellions of La Malinche and Sor Juana Ines de la Cruz; and the reverse coyotaje, or border crossing, of Chicana lesbian feminist theory translated into Spanish and visual art as a way of sneaking this counterhegemonic pocha poetic thought into Mexico. These essays and stories are always intellectually rigorous and often achingly personal.
Undocumented Saints follows the migration of popular saints from Mexico into the US and the evolution of their meaning. The book explores how Latinx battles for survival are performed in the worlds of faith, religiosity, and the imaginary, and how the socio-political realities of exploitation and racial segregation frame their popular religious expressions. It also tracks the emergence of inter-religious states, transnational ethnic and cultural enclaves unified by faith. The book looks at five vernacular saints that have emerged in Mexico and whose devotions have migrated into the US in the last one hundred years: Jesús Malverde, a popular bandido turned saint caudillo; Santa Olguita, an emerging feminist saint linked to border women's experiences of sexual violence; Juan Soldado, a murder-rapist soldier who is now a patron for undocumented immigrants and the main suspect in the death of an eight-year-old victim known now as Santa Olguita; Toribio Romo, a Catholic priest whose ghost/spirit has been helping people cross the border into the US since the 1990s; and La Santa Muerte, a controversial personification of death who is particularly popular among LGBTQ migrants. Each chapter contextualizes a particular popular saint within broader discourses about the construction of masculinity and the state, the long history of violence against Latina and migrant women, female erasure from history, discrimination against non-normative sexualities, and as US and Mexican investment in the control of religiosity within the discourses of immigration.
"This book reveals contemporary vernacular religion expressed in gay Catholic spirituality, Father Divine's International Peace Mission movement, and material culture"--
This open access book investigates whether and how theoretical findings and insights in contemporary art conservation can be translated into the daily work practices of conservators or, vice versa, whether and how the problems and dilemmas encountered in conservation practice can inform broader research questions and projects. For several decades now, the conservation of contemporary art has been a dynamic field of research and reflection. Because of contemporary art’s variable constitution, its care and management calls for a fundamental rethinking of the overall research landscape of museums, heritage institutions, private-sector organizations and universities. At first, this research was primarily pursued by conservation professionals working in or with museums and other heritage organizations, but increasingly academic researchers and universities became involved, for instance through collaborative projects. This book is the result of such collaboration. It sets out to bridge the “gap” between theory and practice by investigating conservation practices as a form of reflection and reflection as a form of practice.
Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."
This comprehensive history of the church in Latin America, with its emphasis on theology, will help historians and theologians to better understand the formation and continuity of the Latin American tradition.
Fully revised and expanded, this new work is the first major revision of the liturgical calendar of the Episcopal Church in more than 40 years! It is the official revision of Lesser Feasts and Fasts and authorized by the 2009 General Convention. All commemorations in Lesser Feasts and Fasts have been retained, and many new ones added. Three scripture readings (instead of current two) are provided for all minor holy days. Additional new material includes a votive mass of the Blessed Virgin Mary, many more ecumenical commemorations, plus a proper for space exploration. For years the oft revised volume, Lesser Feasts and Fasts (LFF), has served parishes and individuals mark part of the holiness of each day by providing Scripture readings, a collect, a Eucharistic preface, and a narrative about those remembered on the church's calendar that day whose lives have witnessed to the grace of God. Holy Women, Holy Men (HWHM) is a major effort to revise, but also to expand and enrich LFF. Where LFF provided two readings (gospel and other New Testament) plus a psalm, HWHM adds an Old Testament citation. Where LFF was limited to few non-Anglicans in the post-reformation period (and few non-Episcopalians after 1789), HWHM dramatically broadens appreciation for other Christians and their traditions. Over-emphasis on clergy is redressed by additional laity, males by females, and "in-church" activities by contributions well beyond the workings of institutional agendas. These almost daily commemorations occupy over 600 of the book's 785 pages, by far the lion's share of its content. Remaining sections address: principles of revision and guides for future revision; liturgical propers for seasons (Advent/Christmas, Lent, and Easter); and new propers for a miscellany of propers usable with individuals (or events) not officially listed in the formal calendar. Two cycles of propers for daily Eucharist are also included, one covering a six week period, the other a two year cycle.
Michael P. Carroll argues that the academic study of religion in the United States continues to be shaped by a "Protestant imagination" that has warped our perception of the American religious experience and its written history and analysis. In this provocative study, Carroll explores a number of historiographical puzzles that emerge from the American Catholic story as it has been understood through the Protestant tradition. Reexamining the experience of Catholicism among Irish immigrants, Italian Americans, Acadians and Cajuns, and Hispanics, Carroll debunks the myths that have informed much of this history. Shedding new light on lived religion in America, Carroll moves an entire academic field in new, exciting directions and challenges his fellow scholars to open their minds and eyes to develop fresh interpretations of American religious history.
Introduces young readers to Catholic beliefs as expressed in the Catechism of the Catholic Church.