Transnational meanings of<i>La Virgen de Guadalupe</i>: Religiosity, space and culture at Plaza Mexico

Gómez‐Barris, Macarena; Irazábal, Clara

doi:10.1080/14755610903287419

Cited by 7 publications

(2 citation statements)

References 20 publications

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“…In another example, the Virgin of Guadalupe, a main figure in all religious and secular events in support of Latino immigrants, has been "elevated to the status of transnational symbol of immigrant hope" (Miller et al, 2002, p. 109). Not only are festivities for the Virgin of Guadalupe celebrated in churches and public spaces, they also take place in private outdoor shopping malls, such as in Plaza Mexico in Lynwood, California (Figure 4; Gómez-Barris & Irazábal, 2010;Irazábal & Gómez-Barris, 2007).…”

Section: The Spatial Dimension Of Religious Activism For/by Latino Immentioning

confidence: 99%

“…Although the role of religion in the lives of immigrants has recently been a subject of much interest to scholars (Hondagneu-Sotelo, Hondagneu-Sotelo, Gaudinez, & Lara, 2007;Hondagneu-Sotelo, Gaudinez, Lara, & Ortiz, 2004;Miller, Miller, & Dyrness, 2001Vázquez & Friedmann Marquardt, 2003), there has not been much of a focus on the importance of the interaction between space and religiosity (for exemptions, see Gómez-Barris & Irazábal, 2010;Irazábal & Gómez-Barris, 2007;Kniss, 2004). In addition, urban scholars have not given due attention to the vibrancy and importance of religion in contemporary cities, and particularly in global cities of growing ethnic and religious migrants (Davey, 2001).…”

Section: Introductionmentioning

confidence: 99%

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Promised Land? Immigration, Religiosity, and Space in Southern California

Irazábal

Dyrness²

2010

Space and Culture

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This article looks at how immigrants and their supporters appropriate and use religious space and other public spaces for religious and socio-political purposes in Southern California. While the everyday living conditions of many immigrants, particularly the unauthorized Latino immigrants, force unto them an embodied disciplinarity that maintains spatialities of restricted citizenship, the public appropriations of space for and through religious practices allow for them-even if only momentarily-to express an embodied transgression. This practice in public space helps realize spaces of freedom and hope, however ephemerally. Potentially, these rehearsing exercises can help revert internalized disempowering subjectivities and create social empowerment. Negative stereotypes about immigrants held by the larger public can also be challenged through these spatial practices, as the public demonstrations make visible the invisible. We focus on "Posadas Without Borders" and "the New Sanctuary Movement," considering both the role of progressive civic and religious institutions in supporting immigrants and the agency of the immigrants themselves. The theoretical analysis builds on concepts drawn from a conversation between geography and religious and theological studies. We use a triangulated methodological approach that includes observation and participant observation, content-analysis of multimedia, interviews, and intellectual advocacy for the immigrant movement. The cases discussed here show that progressive religious groups and coalitions can be important allies to progressive planners, geographers, and policy makers in advancing social and environmental justice for the disenfranchised. They also show that the theological underpinnings of such groups share a lot in common with planning epistemologies for the just city.

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Section: The Spatial Dimension Of Religious Activism For/by Latino Immentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Promised Land? Immigration, Religiosity, and Space in Southern California

Irazábal

Dyrness²

2010

Space and Culture

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Contextual stressors and the role of religion and spirituality in the mental health of Latino/a immigrant parents and youth

Ceballo

Alers‐Rojas

Montoro

et al. 2020

Mental and Behavioral Health of Immigrants in the United States

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From invisibility to visibility? The appropriation of public space through a religious ritual: the Filipino procession ofSantacruzanin Padua, Italy

Saint-Blancat¹,

Cancellieri²

2014

Social & Cultural Geography

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Mainly employed as domestic workers and care providers since the 1980s, Filipino migrants have been, and still are, largely invisible in Italian public space. Since 1991, once a year, on the last Sunday of May, they transform the streets of Padua, city of Saint Anthony, into their own temporary ‘sacred space’ celebrating the finding of the Holy Cross (Santa Cruz). Based on ethnographic research and in-depth interviews, the paper analyses the preparation of the ritual and the embodied performance as a means to interpret the Filipino local and transnational territorialisation in the Italian context. The discussion underlines how the Italian setting affects the relationship between the sacred and the secular and between majority and minority religions in the urban texture. Urban space being the symbolic arena where identity and the process of boundary making are inscribed, we consider public space as a social process constituted by three levels: accessibility, temporary appropriation and visibility. Drawing on this immigrant religious ritual, we apply this perspective to look at the interactions between local society and newcomers and the blurring boundaries between religious and non-religious in the ambiguous Italian public space

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Transnational meanings ofLa Virgen de Guadalupe: Religiosity, space and culture at Plaza Mexico

Cited by 7 publications

References 20 publications

Promised Land? Immigration, Religiosity, and Space in Southern California

Promised Land? Immigration, Religiosity, and Space in Southern California

Contextual stressors and the role of religion and spirituality in the mental health of Latino/a immigrant parents and youth

From invisibility to visibility? The appropriation of public space through a religious ritual: the Filipino procession ofSantacruzanin Padua, Italy

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