2016
DOI: 10.1177/0094582x15623771
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Religious Pluralism and New Political Identities in Latin America

Abstract: The role of religion in Latin American politics can no longer be interpreted with reductionist schemes. The faithful—citizens—are combining faith and politics in unprecedented ways, and churches and denominations are no longer factors of political identity. The reconfiguration of new social and political movements interweaves complex linkages with the religious. The transformations of the political field and especially of democratic processes have reshaped identities in a context of increasing religious and cu… Show more

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Cited by 26 publications
(18 citation statements)
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“…Given the religious dynamics in Latin America over the last forty years (Parker 1993(Parker , 2005(Parker , 2016, it is relevant to remember that Marx's old slogan about religion being the "opium of the people" (Löwy 2006) stands as a background to the sociological debate about popular religions. Such controversial affirmation contains a partial truth, not in the sense that the symbolic religious was illusory, but in the literal sense of the opium that is a relief for the suffering:…”
Section: Conceptual Scope and Methodologymentioning
confidence: 99%
See 1 more Smart Citation
“…Given the religious dynamics in Latin America over the last forty years (Parker 1993(Parker , 2005(Parker , 2016, it is relevant to remember that Marx's old slogan about religion being the "opium of the people" (Löwy 2006) stands as a background to the sociological debate about popular religions. Such controversial affirmation contains a partial truth, not in the sense that the symbolic religious was illusory, but in the literal sense of the opium that is a relief for the suffering:…”
Section: Conceptual Scope and Methodologymentioning
confidence: 99%
“…In Latin America, the dominant examples are the various popular Catholicisms, which mingle Indigenous and Iberian Catholic traditions, supplemented by African influences in the Caribbean and Atlantic coasts (Bidegain and Soler 2010;Fitó 2009;Guanche 2008;San Pedro Nieto 2006). The violent or pacific encounter between counterreformation Catholicism, the multiple native religions, and the slave trade, produced various syncretic religions that combined elements of at least two and often three of these traditions (Parker 1993(Parker , 2005(Parker , 2016Marzal 2013). The diversity of the "Latin modernity" (the Latin American way of being modern, which has its own logics) is built on this syncretic soil.…”
Section: Popular Religions Within Multiple Modernitiesmentioning
confidence: 99%
“…Los evangélicos fueron arrastrados cada vez más fuera del (auto) aislamiento debido a la aceleración del proceso de apertura política y de una persistente crisis económica (años 1980 y 1990) que golpeó fuertemente a los sectores populares, pero también abrió nuevas perspectivas de organización colectiva, conquista de derechos y expansión de espacios de cación de la dinámica global/local desde la década de 1990 en términos culturales, económicos y políticos (Freston, 1993: 149-221;Burity, 2017;Mallimaci, 2015;Parker, 2016; Carbonelli y Jones, 2015; Barrera Rivera y Pérez, 2013; Oro, 2005;Pierucci, 1989).…”
Section: The Evangelical People: Hegemonic Construction Minority Disunclassified
“…No obstante, hoy encontramos una producción considerable de estudios de intersección neurocientíficacristiana, mayoritariamente en comunicaciones surgidas en países del hemisferio norte. No ocurre lo mismo en América Latina, donde la sociología de la religión ha estudiado los cambios religiosos en el cristianismo en general enfocados sobre, por ejemplo, el creciente pluralismo religioso en el contexto de la modernidad globalizada (Parker 2009(Parker , 2012Burity 2008) o el fuerte crecimiento experimentado por las iglesias evangélicas en la región (Freston 2012;Fediakova 2007Fediakova , 2012.…”
Section: Rubiaunclassified