R e s u m e n Este artículo examina la movilizació n popular y social en Oaxaca, México a través del ejemplo del movimiento de la Asamblea Popular de los Pueblos de Oaxaca (APPO). Estas páginas se centran en la manera en que el concepto de ''indigeneidad'' fue utilizado en representaciones e identificaciones de la APPO por diversos actores sociales. Un análisis más profunda de la actual movilizació n social en Oaxaca, ejemplificado por la APPO, sugiere que el uso de indigeneidad como etiqueta de identidad requiere una perspectivacrítica. Este trabajo argumenta que una dependencia aparente de modos de pensar dicotomizados (por ej., indígena/no-indígena) nos limita a la hora de revelar los diálogos de identidad dentro de la APPO y otras formas actuales de movilizació n colectiva a gran escala en Latinoamérica. También obstaculiza el reconocimiento de la extensió n y medios con los que las identidades generadas por movilizaciones aquí y más allá son constituidas por una sociedad civil más global (y virtual). This article examines popular social mobilization in Oaxaca, Mexico, through the example of the 2006 movement of the Asamblea Popular de los Pueblos de Oaxaca (APPO). It focuses on the way the concept of ''indigeneity'' came to be used in representations and identifications of the APPO by various social actors. A deeper examination of current social mobilization in Oaxaca as exemplified by the APPO suggests that the use of indigeneity as an identity label should be approached with a more sharply ground critical lens. This work argues that an apparent continued analytical reliance on modes of dichotomized thinking (e.g., indigenous/non-indigenous) is limiting in terms of revealing the complicated interpellations of identity at play in the APPO and other current forms of large-scale collective action in Latin America. It also prevents recognition of the extent and ways in which movement identities here and elsewhere are being constituted by an increasingly global (and virtual) civil society.
The chapter discusses what a contemporary Anthropology of Catholicism would look like, both through and beyond the ‘sacramental imagination’, as a political and institutional form, a contested set of practices, and an embodied and ethical orientation to the world. Through a discussion of ethnographic works on Catholicism both new and old, this chapter reflects both on what is distinctive about Catholicism as a ‘religious’ form, and how a focus on Catholicism can open windows onto areas of debate within the discipline of anthropology more widely.
This chapter examines the celebration of the feast day of the Virgin of Guadalupe, whose shrine in Mexico City is the focus of one of the largest pilgrimages in the Catholic world, as a window on to the aesthetics of contemporary Roman Catholic Church evangelism. Since Pope John Paul II, and ongoing under Benedict XVII and Francis, the institutional Church’s mass public ritual performances have shown a shift toward a new aesthetic sensibility emphasizing emotion, spectacle, and multiculturalism. Concurrent to this shift has been the gradual emergence within the Church of a new media strategy associated with the institutional Church’s campaign of the “New Evangelization”. Drawing on recent theories of the neo-baroque, the chapter explores how the Virgin of Guadalupe celebration, like those of other saints, is a key arena in the Church’s mediation of its institutional power and presence. Public, mass celebrations of this kind cannot be interpreted as manifestations solely of ‘national culture,’ for they are orchestrated partly from the institutional heart of the Church in Rome. As they are mediated through television and other mass media technologies, they create new religious subjectivities, imaginaries, and publics.
Ought we really be rearranging everything all over again? Nothing is more harmful to the liturgy than a constant activism, even if it seems to be for the sake of genuine renewal.
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