La laicidad uruguaya

Costa, Néstor Da

doi:10.4000/assr.21270

Cited by 12 publications

(3 citation statements)

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“…IJCJ&SD 14 www.crimejusticejournal.com parliamentarians. The 1917 Uruguayan Constitution finished separating the Church and the state (Da Costa 2009). Despite all this, only several years later, the Good Shepherd returned to Uruguay and resumed the administration of women's prisons until the end of the 20th century (Fessler 2017).…”

Section: Discussionmentioning

confidence: 99%

Toward a Non-Androcentric Historical Analysis of Women’s Prisons: The Cases of Santa Fe and Buenos Aires (Argentina, 1924–1936)

Calandria

Alvo

2021

Int J for Crime, Justice & Social Democracy

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This article analyzes the administration of women’s prisons in Argentina during the process of state consolidation, using two prison cases: the Correctional Institution for Women (Santa Fe) and the Olmos Prison for Women (Buenos Aires). In both cases, the Sisters of the Good Shepherd’s administration faced resistance from several state and non-state agents. We revisit an old issue using a new gender approach to investigate the relationship between female punishment, civil society, the state, its agents. The aim is to contribute toward a historical, non-androcentric analysis of women’s prisons using archival research.

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Section: Discussionmentioning

confidence: 99%

Toward a Non-Androcentric Historical Analysis of Women’s Prisons: The Cases of Santa Fe and Buenos Aires (Argentina, 1924–1936)

Calandria

Alvo

2021

Int J for Crime, Justice & Social Democracy

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“…The remaining correlations linked to secularization theory are weak, but many of them are close to moderate, and all of them have signs consistent with H3. Ancillary analyses show that these results are strongly influenced by Uruguay-a very secular, developed, urbanized, and egalitarian country in Latin America (see Armet 2014 andDa Costa 2009 for the "Uruguayan exceptionalism").…”

Section: Country-level Correlates Of Religious Affiliation and Changementioning

confidence: 99%

Mapping Religious Change in Latin America

Somma¹,

Bargsted²,

Valenzuela³

2017

Lat. Am. polit. soc.

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Using Latinobarometer survey data, we study the evolution of religious identities among the adult populations of 17 Latin American countries between 1996 and 2013. We find several interesting patterns. First, the current religious landscape is highly dynamic and is becoming increasingly pluralist among a majority of countries. Changes derive not only from the growth of Evangelicals, as commonly assumed, but also from the sharp rise in irreligious individuals. Second, religious change cannot be convincingly explained by important theories such as secularization, religious economies, and anomie. However, the predictions derived from anomie theory seem more useful for understanding Evangelical growth. Finally, our cohort analysis indicates that aggregate religious change largely results from individual-level change across time-religious conversion and apostasy-rather than from generational replacement. Still, there are interesting variations across countries in that respect.

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“…In analyzing this phenomenon, we should remember that the relationship between religion and politics and the relationship between church and state cannot be understood in the abstract but must be considered in their historical and national context. Given that Latin American countries have different histories, it is to be expected that the panorama we are confronting is very diversified (see Campos, 2006;Da Costa, 2009;Oro, 2006;Parker, 1996;Steil, 2001).…”

Section: New Realities In the Relationship Between Religion And Politics And Diverse Identitiesmentioning

confidence: 99%

Religious Pluralism and New Political Identities in Latin America

Parker¹

2016

Latin American Perspectives

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The role of religion in Latin American politics can no longer be interpreted with reductionist schemes. The faithful—citizens—are combining faith and politics in unprecedented ways, and churches and denominations are no longer factors of political identity. The reconfiguration of new social and political movements interweaves complex linkages with the religious. The transformations of the political field and especially of democratic processes have reshaped identities in a context of increasing religious and cultural diversity with relatively less Catholic presence and greater Evangelical presence. Institutional secularization and religious pluralism seem to go hand in hand with a new cleavage between religion and politics. La presencia de lo religioso en el campo político latinoamericano ya no puede ser interpretada con esquemas reduccionistas. Los fieles—ciudadanos—entremezclan fe y política de maneras inéditas, y las iglesias y denominaciones ya no son factor de identidad política. La re-configuración de los nuevos movimientos sociales y políticos entretejen vinculaciones complejas con lo religioso. Las transformaciones del campo político y en especial de los procesos democráticos han redefinido las identidades en un contexto de diversidad religiosa y cultural creciente con menor presencia relativa católica y mayor presencia evangélica. Secularización institucional y garantía del pluralismo religioso parecen ir de la mano con un nuevo clivaje entre religión y política.

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La laicidad uruguaya

Cited by 12 publications

References 0 publications

Toward a Non-Androcentric Historical Analysis of Women’s Prisons: The Cases of Santa Fe and Buenos Aires (Argentina, 1924–1936)

Toward a Non-Androcentric Historical Analysis of Women’s Prisons: The Cases of Santa Fe and Buenos Aires (Argentina, 1924–1936)

Mapping Religious Change in Latin America

Religious Pluralism and New Political Identities in Latin America

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