Toward a New Agenda for the Study of Religion in the Americas

Vásquez, Manuel A.

doi:10.2307/166188

Cited by 13 publications

(5 citation statements)

References 22 publications

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“…Though research on religious transnationalism has blossomed in other regional contexts, much of the literature on religious transformation in Latin America has focused principally on the new politics of conversion and culture, despite calls for a more global perspective (Vasquez, 1999). The emergence of religious pluralism in Latin America ushered in a shift in scholarly focus from church^state relations to the day-to-day influence of religion on social processes, including: production (for example, Annis, 1987;Muratorio 1980), gender relations (for example, Brusco, 1995;Green, 1999), race (for example, Burdick, 1998) and political order and revolution (for example, Gamarra, 2000;Motte, 2001).…”

Section: Transnational Religion and Development Epistemologiesmentioning

confidence: 99%

Development, Transnational Religion, and the Power of Ideas in the High Provinces of Cusco, Peru

Olson

2006

Environ Plan A

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IntroductionOne narrative seems to dominate the geographic imaginaries of development specialists working with Catholics and Evangelicals in Latin America. In Guatemala I was frequently told about two towns: one that was economically successful and Evangelical, and another that was desolate and Catholic. Upon starting my research in Peru, I was told a similar story önot by religious scholars, but by development technicians working on soil conservation strategies. There is a valley in Cajamarca that looks``just like Switzerland'', one friend narrated, with lush forests and fat cows that have to be milked twice a day. This side of the valley is Evangelical. The other side of the valley is devoid of trees, suffers extreme poverty and hardship, and is Catholic. Only one person among the half dozen who told me the story could identify the valley as Granja Porcö n, an Evangelical agrarian cooperative in the department of Cajamarca that has received impressive amounts of state and multilateral aid. For the others, the validity of the story was less important than its usefulness in corroborating their own experiences in working with Evangelical communities. These communities are successful, they explained to me, because they don't drink, are well organized, highly accountable, and even`stylish' in ways that Catholic ones are not.This repeated narrative, about successful Evangelicals and unsuccessful Catholics, exposes one of the many sets of meanings being ascribed to contemporary religious transformation in Latin America. Like much of Latin America, the people of the Southern Andes of Peru have undergone an accelerating religious transformation as Catholic domination has given way to an increasing popularity of Iglesias Evange¨licas (Evangelical churches) and other non-Catholic religious organizations, with some estimates suggesting that over 10% of Peruvians will be Protestant, Pentecostal or

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Section: Transnational Religion and Development Epistemologiesmentioning

confidence: 99%

Development, Transnational Religion, and the Power of Ideas in the High Provinces of Cusco, Peru

Olson

2006

Environ Plan A

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“…Quizás lo que está implícito aquí es una definición de política democrática más profunda que implica no sólo las instituciones y los procedimientos de democracia formal, sino también la formación de la cultura de ciudadanía como lo propone Jelin (1996: 102), en la cual los individuos aprenden la responsabilidad y el cuidado hacia uno mismo y hacia los demás. Vásquez (1999) cita estudios en El Salvador, Perú y Brasil que demuestran las acciones a nivel de comunidad de las comunidades evangélicas. En El Salvador, Gómez (1999: 53-72) explica en detalle el papel que juega la Iglesia Evangélica en cuanto al tratamiento del crimen y las pandillas juveniles en Morazán.…”

Section: Iv1 Interpretando Los Datosunclassified

Democracia y el crecimiento del protestantismo evangélico en Guatemala: entendiendo la complejidad de la religión "pentecostalizada"

Steigenga¹

2009

Am. Lat. Hoy. Rev. Cienc. Soc.

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RESUMEN: Este artículo propone que el crecimiento de la religión «pentecostalizada» en Guatemala tiene múltiples y complejos efectos políticos. La práctica de la religión pentecostalizada se extiende a través de varios grupos religiosos, sin embargo, esto no quiere decir que los distintos grupos religiosos conservadores en Guatemala sigan una sola trayectoria política. De hecho, las prácticas y creencias pentecostalizadas que comparten los evangélicos y los católicos carismáticos pueden significativamente motivar distintas agendas políticas. Aunque es menos común que los evangélicos y católicos carismáticos participen en actividades que desafíen las autoridades políticas, ambos participan políticamente, principalmente enfocándose en un ethos de «autoayuda », voluntarismo y votando. Estos resultados sugieren que las aserciones que conectan el crecimiento del protestantismo con la democracia o con el autoritarismo deben ser rechazadas, y en su lugar se debe adoptar un acercamiento más sutil que considere las conexiones específicas entre las creencias religiosas, las variables políticas y el contexto político.ABSTRACT: This article argues that the political effects of the growth of «pentecostalized» religion in Guatemala are multiple and complex. Although the practice of pentecostalized religion is widespread across religious groups, it does not appear as though this will lead to a single political trajectory among conservative religious groups in Guatemala. Rather, the same pentecostalized religious beliefs and practices shared by Evangelicals and charismatic Catholics can serve as powerful motivations for divergent political agendas. Though less likely to engage in political activity that challenges political authorities, Evangelicals and charismatic Catholics do participate politically; focusing on an ethos of self-help, volunteerism, and voting. These findings suggest that broad claims linking the growth of Evangelical Protestantism to either democracy or authoritarianism should be rejected in favor of a more nuanced approach that accounts for the specific links between religious beliefs, political variables, and political context.

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“…included in 20 national cancer control policies developed in 2022. In the Region of the Americas, this represented an increase of 62%, from inclusion in 8 policies in 2017 to 13 policies, in 2022 (7).…”

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confidence: 99%

Developing and sustaining high-quality care for children with cancer: the WHO Global Initiative for Childhood Cancer

Ortiz,

Vásquez,

Giri

et al. 2023

Revista Panamericana De Salud Pública

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Cancer is a major public health concern, impacting nearly 20 million people each year, and it is responsible for 1 in 6 deaths worldwide. The burden of cancer is increasing rapidly, straining health systems that are unable to prevent and manage the disease. Childhood cancer constitutes a significant and relevant public health challenge; it was the ninth leading cause of childhood disease globally, according to findings by the Global Burden of Disease 2017 study. Almost 80% of all children diagnosed with cancer live in low- and middle-income countries where treatment is often unavailable or unaffordable. As a result, only about 15–45% of these children survive compared with more than 80% in high-income countries. This represents a great health inequity. Delivering on the mandate provided by World Health Assembly resolution 70.12, WHO together with St. Jude Children’s Research Hospital and other global partners launched the Global Initiative for Childhood Cancer at the United Nations General Assembly during the third High-level Meeting on the prevention and control of noncommunicable diseases in September 2018. The Initiative aims to increase global survival for children with cancer to at least 60% by 2030, while reducing suffering for all children with cancer. Five years after launching the Initiative, more than 70 countries across the World Health Organization’s 6 regions have advanced to different phases of action through implementation of the Initiative’s CureAll framework for action. Many successful approaches to implementing the CureAll pillars and enablers have demonstrated that improving care for children with cancer in low- and middle-income countries is possible as long as there is strong political will, multisectoral commitments and strategic investment.

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Toward a New Agenda for the Study of Religion in the Americas

Cited by 13 publications

References 22 publications

Development, Transnational Religion, and the Power of Ideas in the High Provinces of Cusco, Peru

Development, Transnational Religion, and the Power of Ideas in the High Provinces of Cusco, Peru

Democracia y el crecimiento del protestantismo evangélico en Guatemala: entendiendo la complejidad de la religión "pentecostalizada"

Developing and sustaining high-quality care for children with cancer: the WHO Global Initiative for Childhood Cancer

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