Based on research in Brazil, the author discusses three local situations of conflict and social protest, using a transnational perspective. She concentrates on the use of universal claims of Catholicism in local negotiations of religious change under the influence of different cultural campaigns. The clashes in question are divided into those involving local political problems and those concerning the religious domain itself. The analysis shows that in each of the cases—albeit with different intensity and outcome—the interconnection between translocal processes and the meaning and experience of locality has a significant role in the power plays and the formulations of religious or social protest in the local context.
Marjo de Theije
This article examines some of Langlois's major works on nineteenth-century French Catholicism, which taken together suggest a vision langloisienne defined by three central, intimately interrelated insights. First, for Langlois a chronology of French Catholicism based on an assumption of an ineluctable process of dechristianization needs to be replaced by a more nuanced and contingent understanding of the evolution of belief and practice. Second, a revised chronology illuminates important sectors of creative vitality within Catholicism, particularly with regard to female religious congregations. Third, historians of religion must be willing to use a variety of methods in exploring their subject; social scientific approaches are crucial, but they complement rather than replace traditional narrative, biography, and a close reading of literary texts. The article concludes with reflections on the normative posture that is implicit in Langlois's historical writing, a position based on his commitment to the values of toleration and equality.
unnatural and unhealthy expression of femininity, one that threatened order and remained destructive to society. In the face of what Stone called “a reinvigorated and female-centered Catholicism,” these criticisms were increasingly problematic, which
The Catholic Church, Adat, and ‘Inculturation’ among Northern Lio, Indonesia
abandonment of existing metaphysics (e.g., Knauft 2002 ; Robbins 2004 , 2009 ), or, as in the case of the Indonesian Lio, 1 it may meet resistance. Catholicism was introduced to the Lio in the late 1920s, and today most Lio individuals will say that they
Economies of Mercy in The Merchant of Venice
Catholic pity. The lingering presence of such pitiful traces – the spectral residua of averred Catholicism – points however, in the conclusion, to the fault lines of mercy, and to the shortcomings of its validating power. 2 Mercy above all Limited to three
Analytical Routes through Multiple Meanings
Translator : Jeffrey Hoff
earlier book, Steil (1996) presents his experiences at the sanctuary, analyzing the reciprocal and circular relations between institutional Catholicism and folk Catholicism. For him, the book by Eade and Sallnow (1991 ) is also an important source of
Embodiment and Immanence in Catholicism and Mormonism
Jon P. Mitchell and Hildi J. Mitchell
This article argues for belief, suggesting that the reason why anthropologists might have moved against belief is their persistent attachment to a linguistic model of religion that sees the job of the anthropologist of religion as being one of translation. In such a model, the absence of the word 'belief' signals the absence of the process. We argue for the enduring utility of belief, not as a linguistic category, but as a description of experiential processes at the heart of religion. Using examples from popular Catholicism and Mormonism, we contend that such processes are rooted in the body. Through bodily practice and performance, religion is generated as an immanent force in the world—people come to believe.
First Communion Clothing in Post-war Spanish Culture and Society
The tradition of religious clothing for children is relatively unexplored: this article develops the premise that debates about the links between the sacred and the market go deeper than concern about consumption, and bring to the surface issues of identity. Through exploring the historical development of the First Communion, not as religious ritual but as Catholic consumer culture, the article turns to analyse girls' communicant dress in Spain between the 1940s and 1960s which were the early decades of a dictatorial Regime (1939 to 1975) marked by an ideology of National-Catholicism. General Francisco Franco y Bahamonde, leader of the military rebellion against the elected government in 1936, ruled Spain until his death. One of my aims is to correct a tendency to make the little girl dressed in bridal wear the most visible sign because to do so disregards the cultural practice of wearing clothing to perform piety, signal a vocation or express gratitude for religious intercession.
Elizabeth C. Macknight
and clerical commitment to increase the numbers of practicing faithful. 3 The vibrancy of nineteenth-century lay Catholicism was evidenced in pilgrimages to Lourdes, charity work by the well-to-do, the cult of the Sacred Heart, and the formation of
Happiness and Care of the Self in Sir Kenelm Digby's Letter-Book In Praise of Venetia
converted to Protestantism in 1630 and for a few years he pursued a career in the navy, but in the mid 1630s, following his wife's death, he reconverted to Catholicism. 9 Today, Digby is best known to historians of seventeenth-century philosophy and science