God Is Argentine and so Is the Pope! Catholicism, Popular Culture and the National Imagination

Martín, Eloísa

doi:10.1057/978-1-137-58011-5_9

Cited by 17 publications

(5 citation statements)

References 3 publications

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“…This is because international competitions give nations a chance to show their power through sports and provide people a chance to feel proud of their nation (Dumitriu 2015). For example, Lionel Messi has been unable to surpass the popularity of Diego Maradona most likely due to Maradona's achievements when representing the national team of Argentina (Edwards 2016;Martín 2017;).…”

Section: Athlete Capitalmentioning

confidence: 99%

Understanding athlete brand life cycle

Hasaan¹,

Biscaia

Ross

2019

Sport in Society

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Section: Athlete Capitalmentioning

confidence: 99%

Understanding athlete brand life cycle

Hasaan¹,

Biscaia

Ross

2019

Sport in Society

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“…Cuda (2016) has studied it as part of the populist political tradition in Latin America. Martín (2017) considers it an ‘avatar’ created by the media. In this article, I will examine it primarily in terms of his religious capital.…”

Section: Religious Field and Religious Capitalmentioning

confidence: 99%

“…Latin American religiosity has changed in recent decades, of course, but it has certainly not disappeared (De la Torre and Martín, 2016; Levine, 2014, Morello et al, 2017). In Argentina, specifically, Catholicism has retained a privileged social position and important institutional presence (DiStefano and Zanatta, 2009; Ivereigh, 1995; Martín, 2017). This holds true despite the role that the Church played in facilitating the ‘Dirty War’ of the 1970s, when the government of Argentina terrorized, persecuted, tortured and disappeared about 15,000 people, ostensibly to protect ‘Western Christian civilization’ from the Communist threat.…”

Section: Introductionmentioning

confidence: 99%

The Symbolic Efficacy of Pope Francis’s Religious Capital and the Agency of the Poor

Morello

2019

Sociology

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This article explores the paradox between Pope Francis’s success as a critic of global markets and the limitations of his religious capital in his home country of Argentina. While for some observers it might be obvious that the pope can influence people’s thinking about social and political matters, the findings of this article highlight the role of ‘non-specialist’, ordinary believers in setting limits to Francis’s religious power. Using Bourdieusian theory and a ‘lived religion’ methodological approach, I explore the agency of ordinary believers in the religious field. By studying the limits regular believers established to the efficacy of Pope Francis’s religious capital, we better understand how the agency of non-specialists operates in the religious field. This research is based on a non-random sample of semi-structured, in-depth interviews of 42 lower socioeconomic status interviewees, self-identified as Catholics, Evangelicals, Others and Non-Affiliated; conducted in Córdoba, Argentina from November 2015 to December 2016.

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“…Our research comprises a series of records we have been gathering since Jorge Bergoglio became Pope (Frigerio, 2014; Martín, 2017; Roldán and Frigerio, 2017; Semán, 2015; Viotti, 2015), which seeks to extend the analysis of local cultural processes driven by the election of an Argentinean Pope to political attitudes. Here, we have concentrated on the analysis of documentation appearing in the national press and its coverage of the relations between the Pope and various political and social sectors in Argentina.…”

Section: Introduction1mentioning

confidence: 99%

Secularism and liberalism in contemporary Argentina: Neoliberal responses, initiatives, and criticisms of Pope Francis

2018

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The role of Jorge Bergoglio as the head of the Catholic Church has provoked political positioning in Argentina, which reveals new forms of articulation between secularism and politics. While progressive sectors connected to the Kirchnerist government initially viewed Pope Francis and his theology of the people with mistrust, they currently see him as an ally in the defence of social initiatives. From the conservative perspective, the trajectory has been exactly the opposite. Although they initally saw the Pope as an ally to help undermine populism, they soon discovered serious obstacles in the way. As a response, they raised the banner of laïcité and called into question the close relationship between politics and the Catholic Church. In this context, we will analyse the reactions, initiatives, and critical arguments, which surfaced around this limited secularism in political life, the mass media, and public space. In other words, we will observe a displacement in which social conservatism is not necessarily of a Catholic fundamentalist variety, and neoliberalism launches its own secularising tradition.

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God Is Argentine and so Is the Pope! Catholicism, Popular Culture and the National Imagination

Cited by 17 publications

References 3 publications

Understanding athlete brand life cycle

Understanding athlete brand life cycle

The Symbolic Efficacy of Pope Francis’s Religious Capital and the Agency of the Poor

Secularism and liberalism in contemporary Argentina: Neoliberal responses, initiatives, and criticisms of Pope Francis

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