Suchergebnisse

Resumen: La laicidad de las instituciones de ayuda social durante el peronismo, pretende ser revisada, a partir de las características de los hogares de tránsito de la Fundación Eva Perón. Se ha hecho hincapié en la entrega o facilitación de bienes materiales pero poco o nada se ha dicho, de la labor netamente religiosa que se llevó adelante en ellos y de la impronta moral que tuvieron estas instituciones. Este trabajo propone repensar algunos aspectos y capturar algunos matices de la relación entre el peronismo y la Iglesia Católica. También, describir y analizar la manera en que se impartió la actividad religiosa en la institución benefactora por excelencia del gobierno, la FEP. ; Abstract: The secularization of institutions of social help during the peronist decade, intended to be revised based on the characteristics of temporay homes in the Eva Peron´s Foundation. Emphasis has been placed in the delivery or facilitation of material goods but little or nothing has been said, the distinctly religious work was carried out on them and the moral stamp that had these institutions. This paper proposes to rethink some aspects, capture some nuances of the relationship between Peronism and the Catholic Church. Also, describe and analyze how religious activity was held at the Eva Perón´s Foundation.

Mathias Carvalho's Louis Riel is a three-part monograph revolving around a poem about the Canadian Métis leader, Louis Riel. The poem was written by an obscure Brazilian poet just months after Riel's conviction and execution for treason in 1885. How Carvalho was able to learn of Riel's activities and demise at the hands of the Canadian Government is an enigma, and in the initial segment of this monograph the author explores possible answers to the question of sources. The first English translation of the poem comprises the middle segment; and it is followed by an extended essay in which Carvalho's poem is explored in relation to the writings of not only Riel, but of the Cuban revolutionary, José Martí. Reid argues that all three writers were articulating a pan-hemispheric response to nineteenth century colonialism and imperialism that was not only political, social, and economic, but also fundamentally religious. ; https://scholarworks.umf.maine.edu/publications/1060/thumbnail.jpg

Research on Marxism as a religious movement has primarily focused on its theological implications. Building on this work, this article instead examines the practical aspects of revolutionary Marxism as a religious experience during the Latin American Cold War, and compares it to two other non-Christian religious traditions, Judaism and Umbanda. Drawing on secret police records, memoirs and oral history interviews, this article explores the influence of Judaism, Marxism and Umbanda on the anti-dictatorship activism of Alfredo Syrkis. Through an analysis of Syrkis's life history, it assesses his conversion from liberal anticommunism to revolutionary Marxism, his participation in Marxist proselytising as a high school activist and his political activity in the clandestine Marxist organisation Revolutionary Popular Vanguard (VPR), highlighting group dynamics that were comparable to millenarian movements. It also considers the importance of other religious traditions in Syrkis's life, including Judaism, the religion of his parents that equipped him with valuable social ties, and Umbanda, a syncretic Afro-Brazilian religion that Syrkis turned to during times of extreme anxiety in the armed struggle. This article argues that the religious traditions of Judaism, revolutionary Marxism and Umbanda influenced Syrkis's political activism in both complementary and competing ways. While none of these traditions were able to command Syrkis's undivided loyalty, collectively they informed the terms of his engagement with and disengagement from the Brazilian armed struggle against military rule. By analysing Syrkis's life history through the lens of religion, this article broadens the study of cultures of militancy during Latin America's Cold War.

King Philip's war (1675-1676) was arguably one of the most brutal and bloody conflicts in the Atlantic world. As a war fought among the English colonial forces and the Natives, King Philip's war was an important turning point, as it secured the colony's position over the Natives. Most of the Indian resistance were killed or enslaved during the war. The rest of the Indian population after the war experienced an extreme demographic decline through frequent dislocation and death (Note 1). However, the war ended with the death of Metacom, the sachem of the Wampanoag tribe. The war was victorious for the English, as it undermined Native military strength and political sovereignty and reduced future resistance to expansion, giving the English control over some of the colonies and Native reservations (Note 2).Many historians narrate the war by focusing on the causes and effects of this brutal conflict. However, this paper looks at the different roles that religion played in the war, considering the motives and effects of the evangelization, and the effects of the war on Christian Indians. This paper also examines how the Puritan evangelists and religion contributed and perpetuated the war through using evangelization to create cultural divisions within the tribal communities and creating strong racial distinctions among the English colonists and the Indians. Throughout the war, religion perpetuated and prolonged the war by creating religious and cultural divisions among the tribes; by giving strong justification for anti-Indian bias; and by giving both sides confidence that they had God's blessing.

The state has an obligation to respect the principle of religious freedom. According to that principle, religious orientation of the parents should not be questioned, but on the other side child should be protected by the state in the sense that religious practice of the parents is not harmful for development and well-being of the child. State policy can take a stand that it is exclusive right of parent to determine the religion of the child and to raise the child in a religious way, or instead of that, child of a certain age can have the right to choose own religion. Religious norms are connected to the law through the guarantying of religious rights and freedoms. Although the parent which exercises parental rights primarily raise the child, since the determination of religion is a matter that significantly affects the life of a child, the author's view is that a parent who does not exercise parental rights has the right to give consent to the choice or the change of child's religion, and without his consent, another parent cannot determine child's religion. Courts should avoid decisions that are based strictly on parents' religious beliefs. However, due to the parents' religious beliefs, the well-being of the child can be endangered (prohibition of undertaking medical interventions, blood transfusion). The author considers that existence of potential concrete risk is enough (a statement that medical intervention would not be allowed) so the parental responsibility, due to parent's religion, would be assigned to another parent.

Modern science arrived from the West in tandem with colonialism. The article examines the complex ways in which the challenge it posed to the traditional modes of thought was met. It provoked both revivalist claims of achievements of the past and efforts to synthesise science with religion.

L'Espagne, en Europe, est le pays où se sont côtoyés le plus longuement christianisme, judaïsme et islam. Côtoyés mais aussi confrontés et mêlés : conversions volontaires, forcées, opportunistes..., le passage d'une religion à l'autre fut un trait dominant tant de l'Espagne musulmane que de l'Espagne catholique.