Popular Religions and the Building of Democracy in Latin America: Saving the Tocquevillian Parallel

Ireland, Rowan

doi:10.2307/166194

Cited by 39 publications

(10 citation statements)

References 17 publications

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“…Many members of both Sagrada Familia Lutheran Church and the Misión Católica de Nuestra Señora de las Américas did indeed, through processes of religious conversion, become confident, articulate, and capable persons with the habits and dispositions necessary for thriving, participatory, democratic societies, but they lacked opportunities to exercise citizenship in the United States because of their status as undocumented immigrants. Technically, they constituted perhaps the most extreme case of "mere inhabitants" (Ireland, 1999) of the society in which they resided.…”

Section: A Cautionary Conclusionmentioning

confidence: 99%

From Shame to Confidence

Marquardt¹

2005

Latin American Perspectives

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On a Saturday evening in December 2002, more than 100 primarily undocumented immigrants from Mexico and other parts of Latin America gathered in the warehouse-turned-sanctuary of the Misión Católica de Nuestra Señora de las Américas in the Atlanta suburb of Doraville, Georgia, to participate in a Catholic Charismatic prayer group called Grupo Fe y Esperanza (Faith and Hope Group). Toward the end of the evening, after a lively session of praise and worship and a brief lesson, Selena came forward to offer her testimony. This single Mexican woman in her late twenties had participated in the group since she arrived in Doraville three years earlier. She worked day shifts in a local factory, barely earning enough to pay for her rented room, but she was unwilling to take on more shifts because the extra work would interfere with her activities at the Misión Católica. She was very active in the Grupo Fe y Esperanza, often leading prayer and giving lessons.On this evening, Selena entitled her testimony "From Shame to Confidence." She explained that, like many other members of the group, she had first started attending simply to have something to do on Saturday nights besides sit alone in her room. At first, she was very shy and would not clap her hands or lift them toward the sky to praise God. She thought that praising God aloud was what members of la otra religión (the evangélicos) did and was embarrassed to do it. Then, to her surprise, she said, "my embarrassment turned into confidence, and I began to pray aloud and praise God in word and song." In a discursive gesture very common among female leaders in this group, Selena proclaimed, "I never would have imagined myself in front of such a large group leading prayer, but here I am by the work of the Holy Spirit!" 1 27 Marie Friedmann Marquardt received her Ph.D. in sociology of religion at Emory University. She is coauthor of Globalizing the Sacred: Religion across the Americas (2003) and has published articles on globalization, Marian apparitions, and religion and immigration to the United States.

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Section: A Cautionary Conclusionmentioning

confidence: 99%

From Shame to Confidence

Marquardt¹

2005

Latin American Perspectives

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“… Hallum has pointed out that comparisons of this kind can shed light on the ‘pragmatic reasons women in Latin America are turning to Pentecostalism’ (Hallum : 170). Scholars who wrote about the relevance and usefulness of this kind of comparison include Burdick (, ), Ireland (), Mariz (), and Smith (). …”

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confidence: 99%

‘My wife converted me’: Gendered values and gendered conversion in Pentecostal households in Honiara, Solomon Islands

Maggio

2016

Australian J of Anthropology

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Church organization, the notion of person, and the charismatic discourse on value in Pentecostal denominations deeply influence gender relations among church members. In turn, gender relations influence the ways in which the charismatic discourse is received and concretised. My analysis explores this complex process of mutual transformations of gender roles and conversion meanings among Pentecostal Christians in an illegal settlement on the outskirts of Honiara, Solomon Islands. In particular, I focus on how husband and wife in Pentecostal households change the way they look at each other as they undertake a process of charismatic renewal. My aim is to illustrate how the statement of a Kwara'ae man reveals the meaning of conversion as a long‐term process that takes place relationally and under the influence of gendered values.

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“…A number of scholars, inspired by de Tocqueville (1835), have put forth the idea that civil society is essentially associational life, as well as patterns of association that foster habits of civility and organization in the actions of citizens in a democratic polity (Brysk 2001;Putnam 2000;1993;Galston 2000;Ireland 1999;Booth & Richard 1998;Foley & Edwards 1996;de Tocqueville 1984de Tocqueville , 1835. This form of civil society is known as civil society I.…”

Section: Civil Societymentioning

confidence: 99%

“…Progressive Catholicism created an ethic of public engagement because doctrinally God is served through other humans. This public engagement is enhanced through the Progressive Church's mission to serve the underprivileged and the belief that a just and peaceful world can be achieved through the cooperative interaction of humans (Ireland 1999, Levine 1992, Drogus 1992. Studies of CEBs have shown how adherents have engaged in collective struggles for land, services, and rights and liberties (for a review see Ireland 1999).…”

Section: Points Out Presidentmentioning

confidence: 99%

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Changing religious structures and civil society in Latin America: The case of Nicaragua

Poffenbarger¹

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CHANGING RELIGIOUS STRUCTURES AND CIVIL SOCIETY IN LATIN AMERICA: THE CASE OF NICARAGUA by John G. Poffenbarger Two phenomena have been ongoing in Central America over the past 30 years. The first has been a change in the dominant religious structures in the region with the growth of Evangelical Protestantism and Pentecostalism, as well as ongoing changes within the Roman Catholic Church, such as the rise and fall of Progressive Catholicism. The other major phenomenon has been the establishment of democratic regimes across the isthmus. Putnam, Inglehart, Almond & Verba, among others, assert that for a democracy to flourish a vibrant civil society must be present. These scholars, along with Huntington, Weber, and Wald et al. believe that religious institutions are among the most efficient providers of civil society because of their size and type of associational activity. Furthermore, some religious institutions are more conducive to democracy than others. This paper examines support for democracy to determine which religious institutions produce the strongest civil society. It also examines whether this religious trend supports or undermines democratization efforts. Using survey data collected in the spring and summer of 2003 in the Granada, Managua, Masaya, and Pueblos Blancos areas of Nicaragua, the paper tests the differences in the forms of civil society produced based on the associational activities undertaken by people from specific denominations.

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Popular Religions and the Building of Democracy in Latin America: Saving the Tocquevillian Parallel

Cited by 39 publications

References 17 publications

From Shame to Confidence

From Shame to Confidence

‘My wife converted me’: Gendered values and gendered conversion in Pentecostal households in Honiara, Solomon Islands

Changing religious structures and civil society in Latin America: The case of Nicaragua

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