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Francis, a Criollo Pope

Valentina Napolitano

To consider Pope Francis as a Criollo—a term I use here with its specifically Latin American connotation that contains both emancipatory and repressive histories—is to offer a new anthropological perspective on a current transformative moment

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A Decade of Religion and Society

Sondra L. Hausner, Ruy Llera Blanes, and Simon Coleman

investigates Pope Francis in light of his role as a Criollo, or Creole. Despite a theological premise prominent in Latin America that all humans share the blood of Christ, Francis's literal and symbolic role as a Criollo—both as a child of Italian parents in

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Girls’ Work in a Rural Intercultural Setting

Formative Experiences and Identity in Peasant Childhood

Ana Padawer

-Guaraní indigenous people, colonos (descendants of European immigrants) and a majority of criollos (offspring of conqueror Spaniards born in America, some of them with an indigenous parent). My research focuses on the formative dimension of children

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On the Touch-Event

Theopolitical Encounters

Valentina Napolitano

Touch-Events Pope Francis is the first-ever Jesuit and Latin American pope in the history of the papacy. The overlapping racial and ethnic-political dimensions of Francis's identification as a Criollo Pope from the Americas and as a Jesuit within the

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The Charism of the Christian Left

Dissidence as Habit in a Time of Bi-polar Theopolitics

Neena Mahadev

). Napolitano (2020) demonstrates however that Francis is a ‘Criollo Pope,’ a politically complex figure of cultural hybridity, who is received differently in his émigré homeland. 5 With reference to Max Weber (1905) . 6 Centre for Society & Religion. 2022

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Against the Run of Play

Masculine Fantasies and the Game of Football in the Gran Chaco

Agustin Diz

located is a complex part of the country. No less than seven different indigenous groups inhabit the area, including 20,000 Guaraní ( INDEC 2004 ), as well as chaqueño cattle ranchers of European descent and more recently arrived ‘white’ or criollo

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Los Roldán and the Inclusion of Travesti Narratives

Representations of Gender-Nonconforming Identities in Argentinian Telenovelas

Martín Ponti

order to do so, Laisa must cross borders not normally accessible to historically marginalized minorities. As suggested by Emilio's name, Uriarte de la Casa , the surname references the patrician- criollo landowning families that remained in power after

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Book Reviews

On 20th Century Revolutionary Socialism, from Poland to Peru and beyond

Jean-Numa Ducange, Camila Vergara, Talat Ahmed, and Christian Høgsbjerg

Marxism, and the function of the ‘myth,’ the communal narrative of popular empowerment, in class consciousness and grassroots organising. Mariátegui's early life as a son of a seamstress of indigenous origins and a white criollo of aristocratic lineage

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Landscapes and Races in Early Twentieth-Century Peru

The Travels of José Uriel García and Aurelio Miró Quesada Sosa

Rupert J. M. Medd

theoretical frameworks within which to situate their broader national politics. 21 Having wanderlust, Quesada Sosa felt anxious to visit all of Peru and dispel circulating myths that coastal criollos 22 could not see “the human or material values that form

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Community Capacity Building

Transforming Amerindian Sociality in Peruvian Amazonia

Christopher Hewlett

, when mission-educated Yanomami describe the process of becoming nape. As Kelly states, ‘… sharing of knowledge not properly their own makes both shapori and educated Yanomami “capacitados”. This is but one instance of how the criollo technology of