Academic literature on the topic 'Democracia Cristiana Guatemalteca (Political Party)'

Environmentalism in Guatemala has emerged in conjunction with trends toward regional democratization and international economic globalization. These origins have helped form and continue to shape the organizational structure, membership, and policy orientation of the movement as well as its strategies and tactics for policy implementation. The ecology movement became closely associated with party politics during the democratization of the 1980s and eventually established an almost symbiotic relationship with the administration of the Partido Democracia Cristiana under Vinicio Cerezo Arévalo (1986-1990). But this early alliance with the Democracia Cristiana eventually weakened the movement's ability to make independent policy decisions and to protect itself from attacks by opposing parties. The relationship between the environmental movement and the state also reinforced the movement's dependence on international financing. These party and international connections have limited the organizational scope of the movement, with the result being that the ecological movement in Guatemala today remains small and urban-based and lacks a strong grassroots foundation.

El presente artículo analiza la ayuda que el partido demócrata cristiano alemán, la Christlich Demokratische Union Deutschlands (CDU) y la fundación política alemana de ideología afín, la Konrad-Adenauer-Stiftung, otorgaron a sus homólogos españoles desde los últimos meses del franquismo hasta las primeras elecciones democráticas en junio de 1977. Para ello se utilizan principalmente los fondos del Ministerio de Asuntos Exteriores, los fondos del Archivo Federal, los del Arxiu Nacional de Catalunya y los archivos personales de José María Gil Robles, Iñaki Anasagasti y Josef Thesing, todo ello complementado con prensa alemana y española de la época. Las conclusiones resaltan varios aspectos: que el apoyo alemán a sus homólogos comenzó temprano porque en principio la CDU tenía identificados a los demócrata cristianos españoles que eran socios de la UEDC desde 1965; tanto la Cancillería como la democracia cristiana alemana desplegaron una batería de recursos para apoyar la democratización de España; a pesar del esfuerzo político y económico realizado, los alemanes no cosecharon el éxito deseado en su voluntad por conseguir en España la consolidación de un partido de centro –a falta de un partido netamente democristiano– que integrara a la democracia cristiana; y sin embargo, que el triunfo electoral de la UCD –que contaba con un importante sector democristiano– en las elecciones del 15 de junio de 1977, abría una nueva esperanza para los objetivos de la CDU en España.AbstractThis article analizes the support that the German Christian democratic party, Christlich Demokratische Union Deutschlands (CDU) and the German Christian democratic foundation, Konrad-Adenauer-Foundation, provided to their Spanish counterparts from the end of Francoism until the first democratic elections held on June 1977. The primary sources for this work have been records from the German Foreign Office, the Federal Archive, the National Archive of Catalonia, as well as the private archives of José María Gil Robles, Iñaki Anasagasti and Josef Thesing. All of this complemented with Spanish and German press of that time. The conclusions highlight several aspects: the first one, that the German Christian democratic support to its Spanish counterpart began early due to the participation of the Spanish Christian democrats in the European Christian Democratic Union (ECDU) since 1965; both the Chancellery as well as the German Christian democracy deployed a battery of resources to support the Spanish democratization; despite the political and economic effort, the Germans did not achieve their objective of a consolidated centre party –in the absence of a great purely Christian Democratic party– that integrated all the Christian democrats; and nevertheless, the electoral triumph of UCD –which had an important Christian Democratic sector– in the elections held on 15 June 1977, opened a new hope for the objectives of the CDU in Spain.

O propósito desse artigo é perceber as representações e apropriações realizadas pela equipe pedagógica e por Maria Nilde Mascellani em relação ao catolicismo social paulista, no início da implantação do Serviço de Ensino Vocacional (SEV). Os ginásios e colégios vocacionais foram instalados na gestão de Carlos Alberto Alves de Carvalho Pinto (1959-1962). Em 1961, a atuação do secretário de educação, Luciano de Vasconcelos de Carvalho, filiado ao Partido Democrata Cristão (PDC) se aproximou desse governo com a intenção de promover a democracia cristã na área educacional, e logo constituiu uma comissão com objetivo de criar uma nova escola secundária. A democracia cristã integrou a nova ordem social, política e econômica, e assim uma forma de catolicismo se aproximou dos governos e partidos políticos. Essa forma política foi alimentada pelo movimento do catolicismo social, por meio das ideias em circulação de pensadores católicos franceses, tais como: Louis-Joseph Lebret, Jacques Maritain e Emmanuel Mounier. Esse movimento católico divulgou um pensamento que se apresentava como uma forma de agir/pensar com criticidade em relação às mazelas brasileiras e desigualdades sociais. Para tanto, enfoco uma história dos usos e das interpretações, na perspectiva de Roger Chartier (1988), e tenho como fontes as memórias desta educadora em cruzamento com documentos manuscritos e impressos, emitidos pelo SEV, dissertações, teses e bibliografias.Palavras-chave: Democracia Cristã. Catolicismo Social Paulista. Serviço de Ensino Vocacional. Maria Nilde Mascellani and the Social Catholicism in Vocational (São Paulo, 1960)ABSTRACTThe purpose of this article is to perceive the representations and appropriations carried out by the pedagogical team and by Maria Nilde Mascellani in relation to the social Catholicism of São Paulo, at the beginning of the implementation of the Vocational Education Service (SEV). The vocational secondary education was deployed during the government of Carlos Alberto Alves de Carvalho Pinto (1959-1962). In 1961, the performance of the Secretary of Education, Luciano de Vasconcelos de Carvalho, affiliated with the Christian Democratic Party (Partido Democrata Cristão - PDC) approached this government with the intent to promote Christian democracy in the educational area, and then constituted a commission with the objective of raising a new secondary education. Christian democracy integrated the new social, political and economic order, relating a type of Catholicism to governments and political parties. This political form was fed by the movement of social Catholicism, through the ideas in circulation of French Catholic thinkers, such as: Louis-Joseph Lebret, Jacques Maritain and Emmanuel Mounier. This Catholic movement disseminated a type of thought as a way of acting / thinking with criticality the Brazilian misfortunes and social inequalities. Therefore, it focuses on a history of uses and interpretations, in the perspective of Roger Chartier (1988), and I have as sources the memories of this educator in intersected with handwritten and printed documents emitted by the SEV, dissertations, theses and bibliographies.Keywords: Christian Democracy. Social Catholicism of São Paulo. Vocational Eucation Service. Maria Nilde Mascellani y el Catolicismo Social en Vocacional (São Paulo, 1960)RESUMENEl propósito de este artículo es percibir las representaciones y apropiaciones realizadas por el equipo pedagógico y por María Nilde Mascellani en relación al catolicismo social paulista, al inicio de la implantación del Servicio de Enseñanza Vocacional (SEV). Los gimnasios y colegios vocacionales fueron instalados en la gestión de Carlos Alberto Alves de Carvalho Pinto (1959-1962). En 1961, la actuación del secretario de educación, Luciano de Vasconcelos de Carvalho, afiliado al Partido Demócrata Cristiano (PDC) se acercó a este gobierno con la intención de promover la democracia cristiana en el área educativa, y luego constituyó una comisión con el objetivo de crear una “ nueva escuela secundaria. La democracia cristiana integró el nuevo orden social, político y económico, relacionando un tipo de catolicismo a los gobiernos y partidos políticos. Esta forma política fue alimentada por el movimiento del catolicismo social, por medio de las ideas en circulación de pensadores católicos franceses, tales como: Louis-Joseph Lebret, Jacques Maritain y Emmanuel Mounier. Este movimiento católico divulgó un tipo de pensamiento como una forma de actuar / pensar con criticidad en relación a las molestias brasileñas y desigualdades sociales. Para ello, enfoco una historia de los usos y de las interpretaciones, en la perspectiva de Roger Chartier (1988), y tengo como fuentes las memorias de esta educadora en cruzamiento con documentos manuscritos e impresos, emitidos por el SEV, disertaciones, tesis y bibliografías.Palabras clave: Democracia Cristiana. Catolicismo Social Paulista. Servicio de Enseñanza Vocacional.