Catholicism, Protestantism, and Mexicanness on the US-Mexico border: discourses, narrative identities, habits, and affect
In Mexico, Catholicism and national identity are deeply intertwined through what we call a process of articulation. Thus, not surprisingly, despite the recent impressive growth of Protestantism in the nation, most people still believe that being Mexican and being Catholic are almost synonymous. Addi...
| VerfasserInnen: | ; |
|---|---|
| Medienart: | Elektronisch Aufsatz |
| Sprache: | Englisch |
| Verfügbarkeit prüfen: | HBZ Gateway |
| Journals Online & Print: | Lade...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Veröffentlicht: |
Carfax Publ.
[2018]
|
| In: |
Journal of contemporary religion
Jahr: 2018, Band: 33, Heft: 3, Seiten: 487-508 |
| normierte Schlagwort(-folgen): | B
USA
/ Südgrenze
/ Mexiko
/ Nationalbewusstsein
/ Katholizismus
/ Protestantismus
|
| RelBib Classification: | AD Religionssoziologie; Religionspolitik KBQ Nordamerika KBR Lateinamerika KDB Katholische Kirche KDD Evangelische Kirche |
| weitere Schlagwörter: | B
identitarian articulations
B affective conductors B US-Mexico border B Protestantism B Catholicism B Affect Theory |
| Online Zugang: |
Volltext (Verlag) |
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| 520 | |a In Mexico, Catholicism and national identity are deeply intertwined through what we call a process of articulation. Thus, not surprisingly, despite the recent impressive growth of Protestantism in the nation, most people still believe that being Mexican and being Catholic are almost synonymous. Additionally, because the two identifications do not cross each other' (as the metaphor of intersectionality posits) but, instead, enter a very complex process of articulation in which each modifies the other, there is a particular way in which many Mexicans experience and perform their Catholicism, in the same vein that there is a particular way in which Catholics experience and perform their Mexicanness. Simultaneously, because neither nationality nor religion is narrated and/or performed in isolation to other forms of identification (e.g. race, ethnicity, region, gender) other possible identifications are also articulated or co-inform (in different ways) nationality and religion in the identitarian encounters that occur on the border. In the way people build their identifications around religion, narratives, practices, habits, affect, and emotions are continuously interrelated. We show that having an altar outside one's house or making the sign of the cross on one's body is both (depending on the unfolding of the social interactions and their patterns of relations) a non-linguistic discourse and a habit. We also show that their mere presence (in the case of altars) or performance (in the case of the sign of the cross) affect the people around the site or the performance, triggering complex emotions. That altar and sign of the cross can potentially be all these things simultaneously highlights their importance as affective conductors'stressing their significance as central objects in the intensification of relations that give new capacities to the entities involved in the patterns of relationship at play in the identitarian encounter at stake. | ||
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