Download PDF by Carol Ann Drogus: Activist Faith: Grassroots Women in Democratic Brazil and

By Carol Ann Drogus

ISBN-10: 0271025492

ISBN-13: 9780271025490

ISBN-10: 0271025506

ISBN-13: 9780271025506

An in depth and robust literature on faith, society, and politics in Latin the United States in recent times has started with the belief that almost all of the hobbies that surged within the fight opposed to army rule are lifeless, that the majority of the activists are scattered and burned out, and that the promise of civil society as a resource of latest values and a brand new sort of citizenship and political existence used to be illusory. Many have assumed that the religiously encouraged activism of that interval left little lasting effect, yet not often an individual has really checked out the activists themselves to determine what is still, how they cope in a unique, extra open setting, and the way they see and act at the current and destiny. Activist religion addresses those matters with a wealth of empirical aspect from key instances and with a richly interdisciplinary argument that pulls on theorizing approximately social hobbies. The authors try to appreciate what sustains activism and pursuits in considerably diversified situations from these within which they arose. Their research is enriched by means of systematic consciousness to the effect of gender and genderrelated concerns on activism and hobbies. within the method, they shed a lot wanted mild at the destiny of the activists and social pursuits that rose to prominence all through Latin the United States in the course of the Eighties. "This superbly written ebook is a big fulfillment that provides us analytical instruments for learning how activities and activists continue to exist within the doldrums and whilst a cycle of protest peaks and societies movement on."--Daniel H. Levine, college of Michigan "Two of ultra-modern prime experts on faith and politics in Latin the US have teamed as much as produce the 1st complete research of women's grassroots non secular routine because the transition to democracy in Brazil and Chile. On a theoretical point, the publication compels us to reconsider the traditional knowledge concerning the `death' of social pursuits in Latin the US. On a extra human point, the interviews with ladies activists provide voice to `ordinary heroes' so usually absent from the literature. The super entry Drogus and Stewart-Gambino had with those ladies offers the research a measure of intensity and perception that's not easy to match." --Philip J. Williams, college of Florida

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Extra resources for Activist Faith: Grassroots Women in Democratic Brazil and Chile

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Drogus Chapter 1-2 2/18/05 11:05 AM Page 17 Activism and Its Aftermath 17 in Chapter 7, we turn to the question of relations with mainstream feminist groups. ” Moreover, secondwave feminists in both Chile and Brazil have been very determined in their attempts to reach out across class lines and have had some significant successes in this effort (Stephen 1997, 12, 20). Marysa Navarro and Susan Bourque (1998), among others, speculate positively about the future of grassroots feminism and the possibility of cross-class women’s alliances.

There are not real base communities anymore. Before the communities called meetings and the priests attended like the rest of the people. ” 7. We use this term in our text. Other authors may use CEB, as do our respondents, in places. 8 For Levine (1992), Chilean base communities in the 1970s followed the “radical ideal,” while Brazil represented the “socio-cultural transformation” model. As the women described their base communities’ membership, political activities, location, and structure, they confirmed Levine’s characterization of the differences between these two models as well as their association with each country.

6. ” Chilean Aurora Hernández laments that “the Christian base communities do not exist anymore. There is a certain confusion about the word. In the past, it meant a community with a social commitment. Today, Christian community just means all the people who go to mass. . There are not real base communities anymore. Before the communities called meetings and the priests attended like the rest of the people. ” 7. We use this term in our text. Other authors may use CEB, as do our respondents, in places.

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Activist Faith: Grassroots Women in Democratic Brazil and Chile by Carol Ann Drogus


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