Gender and Space during Guatemala's Holy Week: An Ethnographic Account
At midnight of Sunday, 9 April 2017, the Sunday known as Palm Sunday during Holy Week (Semana Santa), the streets of Guatemala City were packed with parishioners, passers-by, and strollers watching the procession of Jesús Nazareno de los Milagros, "King of the Universe". The procession...
| Auteur principal: | |
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| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
MDPI
[2019]
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| Dans: |
Religions
Année: 2019, Volume: 10, Numéro: 2, Pages: 1-21 |
| Sujets non-standardisés: | B
Catholic Brotherhoods and Associations
B gender subjectivities B urban religious spaces B Holy Week in Guatemala B Religious festivities |
| Accès en ligne: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a At midnight of Sunday, 9 April 2017, the Sunday known as Palm Sunday during Holy Week (Semana Santa), the streets of Guatemala City were packed with parishioners, passers-by, and strollers watching the procession of Jesús Nazareno de los Milagros, "King of the Universe". The procession's itinerary takes almost eighteen hours to complete and it is one of the most popular processions among Catholics in Guatemala. What was I, a female anthropologist taking notes and pictures, doing as part of the entourage of the image of Jesus? The question is not gratuitous because this specific space, namely, the entourage itself, is reserved exclusively for male bearers, the so-called cucuruchos. This ethnographic incursion took place within the framework of an ongoing research project on the construction of gender subjectivities in urban religious spaces in Guatemala City, a project that attempts to answer larger questions on the various processes of subject formation within religious spaces. In this article, however, I will focus exclusively on the construction of gender subjectivities during the celebration of the Holy Week in Guatemala City. This paper discusses how a religious space can be analyzed as a "place of encounter" that will intensify social relations coming from beyond, and going beyond, the processional space itself. | ||
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