Relevant bibliographies by topics / Folk Catholicism

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  2. Dissertations / Theses
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Academic literature on the topic 'Folk Catholicism'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 April 2022

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Journal articles on the topic "Folk Catholicism"

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Greenberg, James B., and John M. Ingham. "Mary, Michael & Lucifer: Folk Catholicism in Central Mexico." Hispanic American Historical Review 67, no. 3 (1987): 506. http://dx.doi.org/10.2307/2515588.

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Chinas, Beverly N. "Mary, Michael, and Lucifer: Folk Catholicism in Central America." Latin American Anthropology Review 1, no. 1 (2009): 14. http://dx.doi.org/10.1525/jlca.1989.1.1.14.1.

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Greenberg, James B. "Mary, Michael & Lucifer: Folk Catholicism in Central Mexico." Hispanic American Historical Review 67, no. 3 (1987): 506–7. http://dx.doi.org/10.1215/00182168-67.3.506.

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Gener, Timoteo. "The Catholic Imagination and Popular Religion in Lowland Philippines: Missiological Significance of David Tracy's Theory of Religious Imaginations." Mission Studies 22, no. 1 (2005): 25–57. http://dx.doi.org/10.1163/157338305774783685.

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AbstractBy way of critical appreciation, the author (an evangelical) investigates David Tracy's analysis of the Catholic imagination in relation to popular religiosity and inculturation in lowland Philippines. A survey of contemporary Evangelical and Roman Catholic views on folk religiosity sets the stage for the study as a whole. To explain and highlight the missiological significance of Tracy's approach, this study makes use of contemporary religio-philosophical (hermeneutical) and missiological perspectives. Such perspectives open up the missiological usefulness of Tracy's socio-theological
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Hedenborg-White, Manon, and Fredrik Gregorius. "The Scythe and the Pentagram: Santa Muerte from Folk Catholicism to Occultism." Religions 8, no. 1 (2016): 1. http://dx.doi.org/10.3390/rel8010001.

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Chinas, Beverly N. "Mary, Michael, and Lucifer:Mary, Michael, and Lucifer: Folk Catholicism in Central America." Latin American Anthropology Review 1, no. 1 (1989): 14. http://dx.doi.org/10.1525/jlat.1989.1.1.14.1.

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Leatham, Miguel C. "Mary, Michael, and Lucifer: Folk Catholicism in Central Mexico. John M. Ingham." Journal of Anthropological Research 44, no. 1 (1988): 110–11. http://dx.doi.org/10.1086/jar.44.1.3630135.

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Madsen, William. ": Mary, Michael, and Lucifer: Folk Catholicism in Central Mexico . John M. Ingham." American Anthropologist 89, no. 3 (1987): 740–41. http://dx.doi.org/10.1525/aa.1987.89.3.02a00390.

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BEHAR, RUTH. "Mary, Michael and Lucifer: Folk Catholicism in Centra) Mexico . JOHN M. INGHAM." American Ethnologist 14, no. 4 (1987): 798–800. http://dx.doi.org/10.1525/ae.1987.14.4.02a00330.

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Povedák, Kinga. "Popular Hymnody and Lived Catholicism in Hungary in the 1970s–1980s." Religions 12, no. 6 (2021): 438. http://dx.doi.org/10.3390/rel12060438.

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In this article, I look at how popular hymnody and the surrounding devotional and liturgical practices changed after the Second Vatican Council in Hungary. The songs amongst authoritarian, atheistic circumstances sounded astonishingly similar to the emerging “folk mass movement”. The discourse analysis of Hungarian popular hymnody contributes to a new perspective of Eastern European Catholicism and helps us understand how “lived Catholicism” reflects the post-Vatican spirit. Post-Vatican popular hymnody, a catalyst for a new style of devotional practices, is understood as “performed theology”
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Dissertations / Theses on the topic "Folk Catholicism"

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Collins, Lindsey Ellison. "Post-Revolutionary Mexican Education in Durango and Jalisco: Regional Differences, Cultures of Violence, Teaching, and Folk Catholicism." PDXScholar, 2015. https://pdxscholar.library.pdx.edu/open_access_etds/2722.

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This thesis explored a regional comparison of education in post-revolutionary Mexico. It involved a micro-look into the relationship between violence, education, religion, and politics in the states of Durango and Jalisco. Research methods included primary sources and microfilms from the National Archives State Department records related to education from the internal affairs of Mexico from 1930-1939 from collection file M1370. It also utilized G-2 United States Military Intelligence reports as well as records from the British National Archives dealing with church and state relations in Mexico
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Panfalone, Anthony Vincent. "Formations of death : instrumentality, cult innovation, and the Templo Santa Muerte in Los Angeles." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:6e4824c3-0960-4731-b44f-bd7bd50c066f.

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This thesis examines the Templo Santa Muerte in Los Angeles, a small, loosely organized spiritual group dedicated to the veneration of La Santa Muerte, or the Holy Death. Although originating in the urban barrios (neighborhoods) of Mexico City, Santa Muerte is now venerated in the southwestern United States as well, primarily among working-class Mexican Americans. Although Santa Muerte has been condemned by the Catholic clergy and vilified in mass media and popular culture for its ties to crime and gang violence, my fieldwork at the Templo Santa Muerte demonstrates that not all devotees of San
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Gregolim, Junior Luiz Manoel. "Presença do sagrado na música caipira de raiz brasileira: análise de composições de Tião Carreiro e Pardinho." Universidade Presbiteriana Mackenzie, 2011. http://tede.mackenzie.br/jspui/handle/tede/2386.

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Made available in DSpace on 2016-03-15T19:48:09Z (GMT). No. of bitstreams: 1 Luiz Manoel Gregolim Junior.pdf: 218617 bytes, checksum: 8eb106c2afd12acbe61a45546d096055 (MD5) Previous issue date: 2011-02-10<br>This dissertation examines the Presence of the Sacred in Brazilian Country Roots Music mainly focused on songs of the duo Tião Carreiro and Pardinho. By this way, a historical study of hillbilly music, hillbilly traditions and hillbilly culture is done. Through the same historical perspective is carried out a research on the life and work of the duo Tiao Carreiro and Pardinho, and finall
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Wissenbach, Maria Cristina Cortez. "Ritos de Magia e Sobrevivência. Sociabilidades e Práticas Mágico-Religiosas no Brasil (1890/1940)." Universidade de São Paulo, 1997. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-02082012-122254/.

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Ritos de magia e sobrevivência tem como tema central as manifestações mágico-religiosas em seus nexos com a história social do Brasil e de São Paulo dos últimos anos do século XIX às primeiras décadas do século XX. A temática foi sugerida inicialmente pelo nosso trabalho de mestrado e pela documentação criminal da segunda metade do século XIX que chamou a atenção para a importância de uma religiosidade difusa, no geral oriunda das crenças afro-brasileiras, no processo de luta contra a reificação pretendida pelo regime da dominação escravista e por seus efeitos no pós-Abolição. Impregnada na or
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Moksnes, Heidi. "Mayan suffering, Mayan rights : faith and citizenship among Catholic Tzotziles in Highland Chiapas, Mexico /." Göteborg, 2003. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=010293877&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Books on the topic "Folk Catholicism"

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Mary, Michael, and Lucifer: Folk Catholicism in central Mexico. University of Texas Press, 1986.

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Sheahan, Thomas J. All those folks from Saint Patrick's: The Irish community of rural Maple Grove, Wisconsin. Friends of St. Patrick's, 2001.

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Morris, Jeremy. Catholicism and Folk Religion (Affirming Catholicism). Darton, Longman & Todd Ltd, 1995.

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Ingham, John M. Mary, Michael, and Lucifer: Folk Catholicism in Central Mexico (Latin American Monographs, No. 69). University of Texas Press, 1989.

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1941-, Phelps Jamie T., ed. Black and Catholic: The challenge and gift of black folk : contributions of African American experience and thought to Catholic theology. Marquette University Press, 1997.

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Manekin, Rachel. The Rebellion of the Daughters. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691194936.001.0001.

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This book investigates the flight of young Jewish women from their Orthodox, mostly Hasidic, homes in Western Galicia (now Poland) in the late nineteenth and early twentieth centuries. In extreme cases, hundreds of these women sought refuge in a Kraków convent, where many converted to Catholicism. Those who stayed home often remained Jewish in name only. The book reconstructs the stories of three Jewish women runaways and reveals their struggles and innermost convictions. Unlike Orthodox Jewish boys, who attended “cheders,” traditional schools where only Jewish subjects were taught, Orthodox J
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Magdalena, Lubańska, and Uniwersytet Warszawski. Instytut Etnologii i Antropologii Kulturowej., eds. Religijność chrześcijan obrządku wschodniego na pograniczu polsko-ukraińskim. Wydawn. "DiG", 2007.

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A papist misrepresented, and represented, or, A two-fold character of popery: The one, containing a sum of the superstitions, idolatries, cruelties, treacheries, and wicked principles laid to their charge, the other, laying open that religion which those termed papists own and profess ... J. Corcoran, 1985.

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Book chapters on the topic "Folk Catholicism"

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Buonanno, Laurie, and Michael Buonanno. "Folk Catholicism." In Remembering Italian America. Routledge, 2021. http://dx.doi.org/10.4324/9781003053965-13.

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Camara, Evandro. "The church in Brazil: Folk Catholicism and ethnic assimilation." In The Cultural One or the Racial Many. Routledge, 2019. http://dx.doi.org/10.4324/9780429422683-7.

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Brandes, Stanley H. "Excerpt from “The Priest as Agent of Secularization in Rural Spain”." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0008.

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Stanley Brandes is an American sociocultural anthropologist whose work spans both European and Latin American peasantries. In this article Brandes describes a kind of Catholicism characteristic of peasant villages of the Iberian peninsula: locally inflected by rites and practices particular to specific regions, and organizationally overlapping with kinship and territorial corporate groups. At the broadest level, the essay offers a set of reflections about processes of modernization and secularization, viewed through a classic set of anthropological oppositions: collective/individual, rural/urban, great/little. More specifically, however, it tells us something interesting about the impact of Vatican II reforms on the ground. Brandes argues that what might be read as “secularization” is, in the village of Becedas, a function of processes internal to religion itself. Today, in light of works such as Charles Taylor’s A Secular Age, this line of argument has become quite familiar. Yet as Brandes’s ethnography suggests, ruminations around the polemic between belief and unbelief have not merely been the preserve of scholars and philosophers; they have inflected the lives of ordinary Catholic peasants as well. Through Brandes we see how Becedas villagers narrate, in their own idiom, the development of the idea of “the secular” as something that is contingent upon the history of Christianity in the West. By exploring the disjuncture between Catholic “great and little” traditions Brandes touches on one of the most interesting pressure points within the anthropology of Catholicism: the division of labor between the clergy and the lay. Such a division may map with varying intensities onto other distinctions, such as those between elite and folk, or educated and uneducated, and even onto distinctly differing ethnicities and cultural backgrounds. Whether or not clergy are perceived as “cultural outsiders” in the communities they serve, where a person stands within the institutional hierarchy matters. That is, Catholic subjectivities are incontrovertibly shaped by an individual’s relationship to or position in relation to the church. Belonging to the priesthood thus diminishes the possibilities for certain abstractions and sensorial trajectories, just as it makes others imminently actualizable. In the particular context being described here, the priest, Don Sixto, sees “folk Catholicism” a bit the way a radical Protestant sees Roman Catholicism: as a Christianity contaminated. His work is one of purification: separating true belief from “blind adherence to custom.” For parishioners, however, there is no a priori concept of a religion “contaminated.” There is only a corpus of devotions whose gradual elimination leaves a sense of spiritual vacuum. By foregrounding a “perspectival” approach split between the view of the priest, the people, and the anthropologist, Brandes allows us to grasp the structural tensions that propel different versions of what is correct and what is proper in Christian forms of practice. Brandes’s article might be read in some ways as a tentative exploration of the interesting and often fraught role Catholic priests perform in their day-to-day ministry as mediators between the center and the periphery, and old and new, in the great march of Christian modernity.
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Pfeifer, Michael J. "Holy Cross on West Forty-Second and the Transformation of New York City’s Irish American Catholicism." In The Making of American Catholicism. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479829453.003.0006.

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Archbishop John Hughes created Manhattan’s Holy Cross Parish in 1852 to serve the thousands of Irish Catholics moving north of Lower Manhattan into what became known as Longacre Square (later Times Square) and the developing neighborhood of Hell’s Kitchen. Holy Cross maintained a strong Irish American identity into the mid-twentieth century, and its path charted the transformation of the disciplined folk piety created by the “devotional revolution” in Ireland in the nineteenth century into an American Catholicism dominated by Irish American clergy who sought to defend communalistic Catholic distinctiveness amid the rapid urban growth and burgeoning individualistic capitalism of a historically Protestant nation. In the early twentieth century, clergy and laity at Holy Cross converted Irish Catholic longing for an independent Irish nation and ambivalence about American society into a powerful synthesis of Irish American culture and American patriotism. In subsequent decades, Irish American Catholics at Holy Cross also participated in an emergent reactionary critique of the changing sexual mores and increasing ethnic and racial diversity of urban America. The white ethnic Catholic stance on American social change would become a key rhetorical and ideological element of resurgent American conservatism in the late twentieth and early twenty-first centuries.
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Lipscomb, Suzannah. "Belief." In The Voices of Nimes. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797661.003.0004.

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Section 1 considers women’s faith, examining their conversions to Protestantism or re-admittance to the church after apostasy. It considers the questions of gradual or sudden conversions, and the appeal of both Protestantism and of Roman Catholicism to female believers. We examine evidence of Protestant devotion in consistorial cases, wills, and legacies, and the continuing influence of Roman Catholicism. This is seen in the large number of marriages at the Mass or of Protestant women to Roman Catholic men, attendance at the Mass, and in the ways Catholic ritual offered women solace. We also look at women’s resistance to religious authorities. Section 2 considers the use of ‘superstition’, divinatory practices, contact with the bohémiens, folk healers, and magic. We consider the evidence of popular beliefs in witchcraft and sorcery, set against consistorial scepticism towards witchcraft and greater concern with blasphemy.
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Ivancu, Emilia. "The Raven and the White Dove." In Advances in Linguistics and Communication Studies. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-6458-5.ch014.

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Starting with mid-19th century, song collecting in Brittany has remained important especially as the status of the Breton language depreciated in favour of French. Today the traditional Breton ballads (gwerziou) are an important instrument of remembering and understanding of both the past of the Breton people, and of their culture, as well as treasure of folk Breton language. The present chapter aims at analysing the representations of women in the traditional Breton ballads, ranging from witches, such as in Janik Kokard's leprotic lover, sinners such as Mari Kelen or saints like Bertet, Virgin Mary's kind midwife, all with the end of understanding the engines that led to (un)customary representations in which the woman is portrayed as both by the gaze of male sovereignty and the restrictions and projections of Catholicism.
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Garcia, Victor, Katherine Fox, Emily Lambert, and Alex Heckert. "The Juramento: Secondary and Tertiary Preventive Benefits of a Religious-Based Brief Alcohol Intervention in the Mexican Immigrant Community." In Addictions - Diagnosis and Treatment. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.95545.

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Our chapter addresses the prevention benefits of the juramento, a grassroots religious-based brief intervention for harmful drinking practiced in Mexico and the Mexican immigrant community in the United States. With origins in Mexican folk Catholicism, it is a sacred pledge made to Our Lady of Guadalupe to abstain from alcohol for a specific time period; in most cases, at least six months. We draw on our data from a subsample of 15 Mexican workers who made juramentos and two priests who administered the juramento to the workers. The sample is from a larger qualitative study on the use of the juramento among Mexican immigrant and migrant workers in southeastern Pennsylvania. Our findings reveal that, in addition to serving as an intervention, the juramento results in secondary prevention—by identifying a harmful drinking before the onset of heavy drinking—and tertiary prevention—by slowing or abating the progression of heavy drinking.
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Baker, Don, and Franklin Rausch. "A Conversation on Catholicism by Sunam Ahn Chŏngbok." In Catholics and Anti-Catholicism in Choson Korea. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866266.003.0006.

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This is a translation of a conversation imagined by the conservative Confucian scholar An Chŏngbok in which he convinces his dialogue partner (probably intended to represent his Catholic son-in-law) that Catholicism is irrational and morally dangerous and therefore he should return to the Confucian fold.
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Matovina, Timothy. "Integration." In Latino Catholicism. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691139791.003.0002.

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This chapter demonstrates how national parishes and their parochial schools were among the societal institutions that most effectively fostered the integration of European immigrants and their offspring. Attitudes of forced assimilation can lead to frustration and thwart newcomers' desire to integrate. Yet church congregations and organizations remain a refuge for many emigres and can help them and their children and grandchildren adapt to life in the United States. While across generations English language use and other influences of the U.S. milieu are inevitable, the relative success or failure of Latinos' incorporation into the U.S. Catholic Church enhances or inhibits that process. Within the Catholic fold itself, the progression from hospitality to homecoming remains a daunting challenge that many Hispanic ministry leaders concur has only begun to be addressed.
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"Two. Roman Catholics and the Folk Mass." In Knocking on Heaven’s Door. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300143478-005.

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Reports on the topic "Folk Catholicism"

1

Collins, Lindsey. Post-Revolutionary Mexican Education in Durango and Jalisco: Regional Differences, Cultures of Violence, Teaching, and Folk Catholicism. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.2718.

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