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On the isolated frontiers of the Spanish empire, Catholicism flourished with little direction or support from the centers of colonial power in Mexico. Hispano Catholics in the Southwest fashioned a self-reliant, lay religion that was intimately connected to their everyday experiences. From this tradition emerged Los Hermanos Penitentes of New Mexico, a brotherhood that has led Hispano communities both in worship and in practical measures -- such as collective irrigation and harvest -- since the end of eighteenth century. Yet in accounts that range from nineteenth-century pastoral letters to sensational mid-twentieth-century magazine "exposes", the brotherhood has been cast as a group of religious primitives who practice self-flagellation and other bizarre rituals. Drawing on seven years of research and extensive interviews with several penitentes, Alberto Lopez Pulido focuses on their core religious concept of doing penance through charity, prayer, and the good example. He explains that for the penitentes, prayer is a form of action and acts of charity are tantamount to prayer -- and that both provide good examples to the brotherhood and the community at large. Lopez Pulido argues that such teachings, which have flourished outside the boundaries of institutional Catholicism, should be seen as creative, practical, and lived religious expression rather than as deviancy. Allowing penitentes' oral histories to reveal their views of the sacred, Lopez Pulido shows how the brotherhood's practices have continued to maintain community identity and purpose throughout northern New Mexico.
On the isolated frontiers of the Spanish empire, Catholicism flourished with little direction or support from the centers of colonial power in Mexico. Hispano Catholics in the Southwest fashioned a self-reliant, lay religion that was intimately connected to their everyday experiences. From this tradition emerged Los Hermanos Penitentes of New Mexico, a brotherhood that has led Hispano communities both in worship and in practical measures -- such as collective irrigation and harvest -- since the end of eighteenth century. Yet in accounts that range from nineteenth-century pastoral letters to sensational mid-twentieth-century magazine "exposes", the brotherhood has been cast as a group of religious primitives who practice self-flagellation and other bizarre rituals. Drawing on seven years of research and extensive interviews with several penitentes, Alberto Lopez Pulido focuses on their core religious concept of doing penance through charity, prayer, and the good example. He explains that for the penitentes, prayer is a form of action and acts of charity are tantamount to prayer -- and that both provide good examples to the brotherhood and the community at large. Lopez Pulido argues that such teachings, which have flourished outside the boundaries of institutional Catholicism, should be seen as creative, practical, and lived religious expression rather than as deviancy. Allowing penitentes' oral histories to reveal their views of the sacred, Lopez Pulido shows how the brotherhood's practices have continued to maintain community identity and purpose throughout northern New Mexico.
There are a variety of people, practices, and celebrations in the Catholic Church. At times some of these can be dismissed too easily as extreme, superstitious, or uninformed. Such is the case with the Penitentes of New Mexico. In I Was and I Am Dust, David M. Mellott shares his experiences of the Penitentes as an outsider. He explains their struggles with the institutional church, and some of the seemingly extreme rituals they facilitate during Holy Week. Through the voice of Larry Torres, one of the senior members of the Penitentes, Mellott poignantly provides readers with a more intimate picture of this community of practitioners. Yet so much more than an analysis written by an outsider, this work attempts to understand the experience of those within a group whose practices are considered outside the mainstream. With Mellott and Torres, readers may be surprised to discover a depth of meaning in these practices and to realize the beauty of being dust. David M. Mellott is assistant professor of practical theology and director of ministerial formation at Lancaster Theological Seminary, where he teaches courses in philosophy, ethnography, and theology of ministry. He is committed to supporting and nurturing Christian communities that empower people to live more authentically as they seek to love God, neighbor, and self more deeply.
As a result, Carroll concludes, Penitente membership facilitated the rise of the modernin New Mexico and--however unintentionally--made it that much easier, after the territory's annexation by the United States, for the Anglo legal system to dispossess Hispanos of their land.
Wandering into Brave New World explores the historical contexts and contemporary sources of Aldous Huxley’s 1932 novel which, seventy years after its initial publication remains the best known and most discussed dystopian work of the twentieth century. This new study addresses a number of questions which still remain open. Did his round-the-world trip in 1925-1926 provide material for the novel? Did India’s caste system contribute to the novel’s human levels? Is there an overarching pattern to the names of the novel/s characters? Has the role of Hollywood in the novel been underestimated? Is Lenina Crown a representative 1920s “flapper”? Did Huxley have knowledge of and sources for his Indian reservation characters and scenes quite independent of and more accurate than those of D. H. Lawrence’s writings? Did Huxley’s visit to Borneo contribute anything to the novel? New research allows substantive answers and even explains why Huxley linked such figures as Henry Ford and Sigmund Freud. It also shows how the novel overcomes its intense grounding in 1920s political turmoil to escape into the timelessness of dystopian fiction.
Chicano Catholicism—both as a popular religion and a foundation for community organizing—has, over the past century, inspired Chicano resistance to external forces of oppression and discrimination including from other non-Mexican Catholics and even the institutionalized church. Chicano Catholics have also used their faith to assert their particular identity and establish a kind of cultural citizenship. Based exclusively on original research and sources, Mario T. García here offers the first major historical study to explore the various dimensions of the role of Catholicism in Chicano history in the twentieth century. This is also one of the first significant studies in the still limited field of Chicano religious history. Topics range from how early Chicano Catholic intellectuals and civil rights leaders were influenced by Catholic Social Doctrine, to the role that popular religion has played in the lives of ordinary men and women in both rural and urban areas. García also examines faith-based Chicano community movements like Católicos Por La Raza in the 1960s and the Sanctuary movement in Los Angeles in the 1980s. While Latino/a history and culture has been, for the most part, inextricably linked with the tenets and practices of Catholicism, there has been very little written, until recently, about Chicano Catholic history. García helps to fill that void and explore the impact—both positive and negative—that the Catholic experience has had on the Chicano community.
This four-volume work provides a detailed, multicultural survey of established as well as "new" American religions and investigates the fascinating interactions between religion and ethnicity, gender, politics, regionalism, ethics, and popular culture. This revised and expanded edition of Religion and American Cultures: Tradition, Diversity, and Popular Expression presents more than 140 essays that address contemporary spiritual practice and culture with a historical perspective. The entries cover virtually every religion in modern-day America as well as the role of religion in various aspects of U.S. culture. Readers will discover that Americans aren't largely Protestant, Catholic, or Jewish anymore, and that the number of popular religious identities is far greater than many would imagine. And although most Americans believe in a higher power, the fastest growing identity in the United States is the "nones"—those Americans who elect "none" when asked about their religious identity—thereby demonstrating how many individuals see their spirituality as something not easily defined or categorized. The first volume explores America's multicultural communities and their religious practices, covering the range of different religions among Anglo-Americans and Euro-Americans as well as spirituality among Latino, African American, Native American, and Asian American communities. The second volume focuses on cultural aspects of religions, addressing topics such as film, Generation X, public sacred spaces, sexuality, and new religious expressions. The new third volume expands the range of topics covered with in-depth essays on additional topics such as interfaith families, religion in prisons, belief in the paranormal, and religion after September 11, 2001. The fourth volume is devoted to complementary primary source documents.
"The authors articulate the fundamental principles and perspectives with which Hispanics from different faith traditions do theology. They show who Latino/as are and how their various cultures have been shaped by historical movements such as colonialism and Christian mission."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
A collection of essays providing an extensive history of Catholicism in America from numerous perspectives. Roman Catholicism in the United States: A Thematic History takes the reader beyond the traditional ways scholars have viewed and recounted the story of the Catholic Church in America. The collection covers unfamiliar topics such as anti-Catholicism, rural Catholicism, Latino Catholics, and issues related to the establishment of diplomatic relations between the Vatican and the US government. The book continues with fascinating discussions on popular culture (film and literature), women religious, and the work of US missionaries in other countries. The final section of the books is devoted to Catholic social teaching, tackling challenging and sometimes controversial subjects such as the relationship between African American Catholics and the Communist Party, Catholics in the civil rights movement, the abortion debate, issues of war and peace, and Vatican II and the American Catholic Church. Roman Catholicism in the United States examines the history of US Catholicism from a variety of perspectives that transcend the familiar account of the immigrant, urban parish, which served as the focus for so many American Catholics during the nineteenth and first half of the twentieth centuries. Praise for Roman Catholicism in the United States “All of the essays are informative and written in a style suitable to both novices and scholars of American Catholic history.” —Choice “Any scholar currently writing books or articles on American Catholic history would do well to pick up this volume.” —American Catholic Studies “I’ve seen the future of American Catholic studies, and it is in this superb collection of consistently engaging, provocative, and well-written essays. This is now required reading for scholars and students of the Catholic experience in the United States.” —Mark Massa, S.J., Director, The Boisi Center for Religion and American Public Life, Boston College