Bibliographies thématiques / Religion and culture – Mexico

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Littérature scientifique sur le sujet « Religion and culture – Mexico »

Auteur : Grafiati
Publié le 10 mars 2023

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Articles de revues sur le sujet "Religion and culture – Mexico"

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Faver, Catherine A., Alonzo M. Cavazos et Brian L. Trachte. « Social Work Students at the Border : Religion, Culture, and Beliefs about Poverty ». Journal of Baccalaureate Social Work 11, no 1 (1 septembre 2005) : 1–15. http://dx.doi.org/10.18084/1084-7219.11.1.1.

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Social work educators need to understand students' beliefs about poverty if they are to foster a commitment to economic justice. A survey of ninety-six Mexican American social work students revealed that those who were Catholic, those who had consulted a curanderola, and those whose parents or grandparents had been born in Mexico were more likely to agree with structural (rather than individualistic) explanations for poverty. The findings suggest that the respondents' beliefs about poverty were influenced by both the communal values of Mexico and the dominant U.S. ideology of “rugged individualism.” Social work educators should provide opportunities for students of all ethnic and religious backgrounds to identify the cultural roots of their own beliefs about poverty and to resolve conflicts that impede their commitment to social and economic justice.
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King, Amy J. « Borderland (Narco) Folk Saints and Texas Media ». Journalism and Media 3, no 2 (15 juin 2022) : 348–61. http://dx.doi.org/10.3390/journalmedia3020025.

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This study investigates and reflects upon the interpretations of (narco) folk saints on the Texas–Mexico border by analyzing their recent representations in local Texan and national U.S. print media. These articles portray the melding of religion and crime to promote anti-immigration ideas and politics in Texas. To understand the connection between culture and crime on the Texas–Mexico border, this essay first delves into each aspect individually, providing their origins and historical context. An analysis of U.S. and Mexican statistics illustrates that many of the societal issues spurring the creation and devotion of folk saints remain prevalent in borderland culture today, including governmental shortcomings, dissatisfaction with the Church, social conditions, and media prejudice. The ubiquity of these themes in borderland daily life continuously incites more (narco) folk saint devotees, and Texas print media further distort the relationship among religion, culture, and crime until they eventually become inseparably intertwined in popular public opinion.
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Greenleaf, Richard E. « Persistence of Native Values : The Inquisition and the Indians of Colonial Mexico ». Americas 50, no 3 (janvier 1994) : 351–76. http://dx.doi.org/10.2307/1007165.

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The Holy Office of the Inquisition in colonial Mexico had as its purpose the defense of Spanish religion and Spanish-Catholic culture against individuals who held heretical views and people who showed lack of respect for religious principles. Inquisition trials of Indians suggest that a prime concern of the Mexican Church in the sixteenth century was recurrent idolatry and religious syncretism. During the remainder of the colonial period and until 1818, the Holy Office of the Inquisition continued to investigate Indian transgressions against orthodoxy as well as provide the modern researcher with unique documentation for the study of mixture of religious beliefs. The “procesos de indios” and other subsidiary documentation from Inquisition archives present crucial data for the ethnologist and ethnohistorian, preserving a view of native religion at the time of Spanish contact, eyewitness accounts of post-conquest idolatry and sacrifice, burial rites, native dances and ceremonies as well as data on genealogy, social organization, political intrigues, and cultural dislocation as the Iberian and Mesoamerican civilizations collided. As “culture shock” continued to reverberate across the seventeenth and eighteenth centuries, Inquisition manuscripts reveal the extent of Indian resistance or accommodation to Spanish Catholic culture.
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Meyer, Jean, Martin de la Rosa et Charles A. Reilly. « Religion y politica en Mexico. » Hispanic American Historical Review 66, no 4 (novembre 1986) : 798. http://dx.doi.org/10.2307/2515101.

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O’Hara, Matthew. « Local Religion in Colonial Mexico ». Hispanic American Historical Review 88, no 2 (1 mai 2008) : 308–9. http://dx.doi.org/10.1215/00182168-2007-133.

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Gutiérrez Zúñiga, Cristina, et Renée De La Torre Castellanos. « Census data is never enough : How to make visible the religious diversity in Mexico ». Social Compass 64, no 2 (24 avril 2017) : 247–61. http://dx.doi.org/10.1177/0037768617697912.

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Since 1895, the Population and Housing Census of Mexico has included the variable ‘religious affiliation’, and this helped to affirm the monopoly of the Catholic religion. In the new millennium, the dynamics of religious diversification of recent decades required a change of design in order to capture the new situation, making religious minorities visible in a way that would propitiate a culture of pluralism. To this end, a team of researchers worked together to capture the diversity of religions in Mexico for the 2010 census. In this article we shall describe: a) the methodological strategies developed to improve the census classifier, and a critique of its achievements in capturing the diversity of religious affiliations and memberships in Mexico; b) the need to combine a quantitative approach to religious affiliation with qualitative approaches to religious self-identification in order to describe and analyze religious deinstitutionalization and individualization tendencies, applying questionnaires to representative samples of the population.
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Bantjes, Adrian A. « Mexican Revolutionary Anticlericalism : Concepts and Typologies ». Americas 65, no 4 (avril 2009) : 467–80. http://dx.doi.org/10.1353/tam.0.0105.

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In recent years, an impressive effort has been made to supersede established interpretations of religious conflict in revolutionary Mexico that dismissed religious motivations as superstructural derivatives of “true” socio-economic and political factors. This has been accomplished by— pardon the cliché—“bringing religion back in” to the study of the Mexican Revolution. Yet while our post-secular understanding of Mexican religions and their impact has been vastly enhanced, the same cannot be said of revolutionary anticlericalism and irreligiosity, which have similarly been dismissed as mere tools in the hands of a cynical, Machiavellian revolutionary leadership intent on mystifying a credulous people.
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de la Cueva, Julio. « Violent Culture Wars : Religion and Revolution in Mexico, Russia and Spain in the Interwar Period ». Journal of Contemporary History 53, no 3 (10 mai 2017) : 503–23. http://dx.doi.org/10.1177/0022009417690594.

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This article explores the relationship between political revolution and antireligious violence in the interwar period through a comparison of Mexico, the Soviet Union and Spain. In all three cases antireligious violence was associated with revolution and the defeat of religion was seen either as a necessary condition for revolution or as an equally necessary result. All three revolutions were accompanied by violent ‘cultural revolutions’ targeting religion. The article engages in two levels of comparison. It explores similarities and dissimilarities among the events that took place in each of the three countries. At the same time, it juxtaposes the different explanatory models that have been offered of antireligious violence in each country, thereby initiating a dialogue between historiographical traditions that have developed in relative isolation from one another.
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Villatoro, Jonny, John Chang et Samuel Lane. « Research of ethics, values and cross-cultural differences on China, Mexico or the United States ». Journal of Technology Management in China 9, no 2 (1 juillet 2014) : 133–54. http://dx.doi.org/10.1108/jtmc-08-2014-0052.

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Purpose – The purpose of this paper is to study ethics, values and cross-cultural differences in China, Mexico or the United States. Three distinct and unique nations, the USA, Mexico and China, have different political structures, historical backgrounds and economical systems. While each of these nations can be considered an integral part to the world economy, each nation has their own distinct ethics, values and culture which serve as the backbone of the particular region. To be successful in international business, knowledgeable as an expatriate and culturally or ethically aware of key nations in the global market, individuals need to have researched information pertaining to the ethics, cultures and values of the USA, Mexico or China to blend in and succeed with the foreign cultural environment. Design/methodology/approach – This research paper will focus extensively on the impact values, ethics and cultural differences (based majorly and solely on the Rokeach Values Survey, Forsyth Studies and Hofsteade’s Model) have on the societies of the USA, Mexico or China. A review of the empirical studies will demonstrate the importance values, ethics and culture have on individual life or business environment for the USA, Mexico or China. Findings – Culture can be a factor which heavily influences a region or nation’s ethics and values. Research limitations/implications – When discussing culture, there are many factors such as values, religion, societal norms, customs, beliefs or deeply rooted faiths which can impact a nation’s overall collective culture. As a result, cross-cultural differences among a variety of nations, countries, regions or sub-regions may vary when compared with one another. Through more empirical investigation, research or study of a nation’s cultural values may there be a more profound, detailed and legitimate basis for assessing a nation’s ethical constructs. Practical implications – Understanding the differences of ethics, values and culture of the USA, China or Mexico can impact an individual’s experience if serving as an expatriate at the particular location. Each nation has its own distinct and unique social, business and cultural environment. To successfully accomplish international business or to operate a multinational corporation in a global market, individuals need to have a prior understanding of varying cultures, ethical standards or values in a particular region. Originality/value – This research paper will present and deliver pertinent information to individuals interested in serving as an expatriate in the USA, China or Mexico. Individuals can also read this paper to understand, comprehend or consume more general knowledge of the ethics, values and culture of the researched locations.
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Hall, Linda B. « Religion and State Formation in Postrevolutionary Mexico ». Hispanic American Historical Review 94, no 1 (1 février 2014) : 141–42. http://dx.doi.org/10.1215/00182168-2390249.

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Thèses sur le sujet "Religion and culture – Mexico"

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Kerbel, Arturo. « “Dear brother ! Where from are you coming?” : a brief history of the Yiddish language and culture in Mexiko ». Universität Potsdam, 2008. http://opus.kobv.de/ubp/volltexte/2008/2282/.

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Autorino, Salvatore. « Memory of Islam : culture and politics in sixteenth-century religious architecture of Mexico and Peru ». Thesis, Massachusetts Institute of Technology, 1994. http://hdl.handle.net/1721.1/63202.

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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1994.
Includes bibliographical references (p. 109-116).
This thesis presents a comparative study of two church typologies employed in the Spanish American colonies during the sixteenth century. The first, developed in Mexico, is the Open Chapel; the second, which I call "Lateral" Church, was very common in Peru and is characterized by the shift of the main entrance from the front to the side of the nave. Their interest lies in the fact that, in a context marked by the spread of Renaissance architecture in Europe and in the American colonies, they represent two among the most anti-classical examples of churches. Furthermore, they are interesting because their anti-classicism can be referred back to the Islamic civilization, which had strongly shaped the history and culture of the Iberian peninsula in eight centuries of continuous presence. The comparison between two different, and not even contemporary contexts aims to reveal of the modifications of cultural expressions in relation to varying degrees of political control. Mexico and Peru, in fact, were discovered, conquered, and populated with different modalities and in different periods within the sixteenth century. This study reaches the following conclusions: 1) Both the Mexican Open chapels and the Peruvian "Lateral" churches reflect, at various degrees, the adoption of a concept of space borrowed from the Hispano-Islamic tradition. 2) The use of such spatial concepts diminishes and becomes very subtle towards the end of the sixteenth century. This phenomenon is tightly related to the re-structuring of the relation Islam and Christendom in Europe, which, in turn, is the result of another process, the "invention" of European cultural identity. In the Americas, in fact, the spread of classic architecture was not only the symbol of the imposition of a new system of power, but also a test for the self-definition of Europe itself. 3) The development of these types in the New World has two overlapping layers of interpretation. First, it can be seen as the reflection of the dialectics of power between the Hispano-Islamic collective cultural heritage and the imperialistic agenda of the colonization, which employed authority and control as its main subjugation tools. Second, it can be seen as a conscious appropriation of forms essentials to the purpose of colonization. These church-types were adopted to display the social and ethnic inferiority of the Indians in front of the conquistadores. 4) Finally, also for the Indians these churches had a double layer of meaning. On the one hand, they represented the architecture of the Spaniards, and therefore the symbol of their subjugation. On the other, these churches provided the forms through which the Natives re -constructed their own identity, in a context marked by the sudden collapse of the traditional cultural structure.
by Salvatore Autorino.
M.S.
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Cypher, James. « Reconstituting community local religion, political culture, and rebellion in Mexico's Sierra Gorda, 1846-1880 / ». [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3297084.

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Thesis (Ph.D.)--Indiana University, Dept. of History, 2007.
Title from dissertation home page (viewed Sept. 24, 2008). Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0719. Adviser: Peter Guardino.
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Hebbard, Matthew S. « The virgin of Guadalupe and Mexican religious belief ». Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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Brescia, Michael Manuel. « The cultural politics of episcopal power : Juan de Palafox y Mendoza and Tridentine Catholicism in seventeenth-century Puebla de Los Angeles, Mexico ». Diss., The University of Arizona, 2002. http://hdl.handle.net/10150/289772.

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My dissertation explores the episcopal dimensions of power as exercised by one of the more polemical figures in Mexico's colonial past, Juan de Palafox y Mendoza. Known to historians as the seventeenth-century bishop-viceroy who challenged the political, economic, and social standing of the Society of Jesus, Palafox also instituted broad ecclesiastical reforms that transformed the local spirituality of Indians and Spaniards into a new Tridentine Catholicism. While I examine the institutional sources of Palafox's episcopal power, namely the decrees of the Council of Trent, I conceive of my dissertation as a cultural history of Church power and authority in the daily lives of Indians and Spaniards in colonial Mexico. Bishop Palafox wielded his crozier, or shepherd's staff, to activate conciliar reforms in the Diocese of Puebla, an exercise that influenced the ways in which the laity experienced the sacramental and the profane. Moreover, I analyze the broad range of cultural changes that illuminate both the extraordinary and routine dimensions of Palafox's pastoral sentiment, such as daily prayer life, episcopal visitation, seminary education, overhauling the material conditions of parish churches, jurisdictional conflicts with the monastic orders and the Society of Jesus, as well as the bishop's efforts to harness the financial and human resources of the diocese to construct the material symbol of his office, the Cathedral of Puebla. Finally, I assess the bishop's capacity to structure the broader political and material contexts of Catholic culture in Mexico.
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Albarran, Louis. « The Face of God at the End of the Road : The Sacramentality of Jack Kerouac in Lowell, America, and Mexico ». University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1375235381.

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Tamayo, y. Ortiz Renee Isabel. « Divining the martyr : a multimedia installation presentation on contemporary makeover surgery ». Thesis, Queensland University of Technology, 2008. https://eprints.qut.edu.au/29815/1/Renee_Tamayo_y_Ortiz_Thesis.pdf.

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Divining the Martyr is a project developed in order to achieve the Master of Arts (Research) degree. This is composed of 70% creative work displayed in an exhibition and 30% written work contained in this exegesis. The project was developed through practice-led research in order to answer the question “In what ways can creative practice synthesize and illuminate issues of martyrdom in contemporary makeover culture?” The question is answered using a postmodern framework about martyrdom as it is manifested in contemporary society. The themes analyzed throughout this exegesis relate to concepts about sainthood and makeover culture combined with actual examples of tragic cases of cosmetic procedures. The outcomes of this project fused three elements: Mexican cultural history, Mexican (Catholic) religious traditions, and cosmetic makeover surgery. The final outcomes were a series of installations integrating contemporary and traditional interdisciplinary media, such as sound, light, x-ray technology, sculpture, video and aspects of performance. These creative works complement each other in their presentation and concept, promoting an original contribution to the theme of contemporary martyrdom in makeover culture.
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Tamayo, y. Ortiz Renee Isabel. « Divining the martyr : a multimedia installation presentation on contemporary makeover surgery ». Queensland University of Technology, 2008. http://eprints.qut.edu.au/29815/.

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Divining the Martyr is a project developed in order to achieve the Master of Arts (Research) degree. This is composed of 70% creative work displayed in an exhibition and 30% written work contained in this exegesis. The project was developed through practice-led research in order to answer the question “In what ways can creative practice synthesize and illuminate issues of martyrdom in contemporary makeover culture?” The question is answered using a postmodern framework about martyrdom as it is manifested in contemporary society. The themes analyzed throughout this exegesis relate to concepts about sainthood and makeover culture combined with actual examples of tragic cases of cosmetic procedures. The outcomes of this project fused three elements: Mexican cultural history, Mexican (Catholic) religious traditions, and cosmetic makeover surgery. The final outcomes were a series of installations integrating contemporary and traditional interdisciplinary media, such as sound, light, x-ray technology, sculpture, video and aspects of performance. These creative works complement each other in their presentation and concept, promoting an original contribution to the theme of contemporary martyrdom in makeover culture.
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Larkin, Brian Richard. « Baroque and reformed Catholicism : religious and cultural change in eighteenth-century Mexico / ». Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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O'Hara, Matthew David. « A flock divided : religion and community in Mexico City, 1749-1800 / ». Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2003. http://wwwlib.umi.com/cr/ucsd/fullcit?p3091316.

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Livres sur le sujet "Religion and culture – Mexico"

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1968-, Nesvig Martin Austin, dir. Religious culture in modern Mexico. Lanham : Rowman & Littlefield Publishers, 2007.

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1968-, Nesvig Martin Austin, dir. Local religion in colonial Mexico. Albuquerque : University of New Mexico, 2006.

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Of wonders and wise men : Religion and popular cultures in southeast Mexico, 1800-1876. Austin : University of Texas Press, 2001.

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Gastón, Espinosa, et García Mario T, dir. Mexican American religions : Spirituality, activism, and culture. Durham : Duke University Press, 2008.

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Nahua and Maya Catholicisms : Texts and religion in colonial central Mexico and Yucatan. Stanford, Calif : Stanford University Press and The Academy of American Franciscan History, Berkeley, California, 2013.

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Days of death, days of life : Ritual in the popular culture of Oaxaca. New York : Columbia University Press, 2006.

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The cost of courage in Aztec society : Essays on Mesoamerican society and culture. New York : Cambridge University Press, 2010.

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Lara, Jaime. Christian texts for Aztecs : Art and liturgy in colonial Mexico. Notre Dame, Ind : University of Notre Dame Press, 2008.

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Stresser-Péan, Guy. Le soleil-dieu et le Christ : La christianisation des Indiens du Mexique vue de la sierra de Puebla. Paris : L'Harmattan, 2005.

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Rodríguez, Jorge Martínez. El cristianismo y las culturas indígenas : Del intento de acabar con ellas, al milagro de su resurrección. [S.l : s. n.], 2010.

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Chapitres de livres sur le sujet "Religion and culture – Mexico"

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Rivero Canto, Raúl Enrique. « Legal Criteria for the Reuse of Religious Cultural Heritage in Mexico ». Dans Regenerating Cultural Religious Heritage, 167–78. Singapore : Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-3470-4_12.

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Hughes, Aaron W., et Russell T. McCutcheon. « Culture ». Dans Religion in 50 Words, 58–63. London : Routledge, 2021. http://dx.doi.org/10.4324/9781003140184-11.

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Navarro, Carlos Garma. « The Legal Situation of Religious Minorities in Mexico ». Dans Regulating Religion, 441–51. Boston, MA : Springer US, 2004. http://dx.doi.org/10.1007/978-1-4419-9094-5_28.

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Cosentino, Olivia. « Starring Mexico ». Dans The Routledge Companion To Gender, Sex And Latin American Culture, 196–205. Abingdon, Oxon ; New York, NY : Routledge, 2018. : Routledge, 2018. http://dx.doi.org/10.4324/9781315179728-17.

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Coe, Alexandra. « Culture and Religion ». Dans Socio-Economic Considerations in Biotechnology Regulation, 247–58. New York, NY : Springer New York, 2013. http://dx.doi.org/10.1007/978-1-4614-9440-9_17.

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Tschacher, Torsten. « Religion or Culture ? » Dans Race, Religion, and the ‘Indian Muslim’ Predicament in Singapore, 91–117. New York : Routledge, 2018. | Series : Routledge studies on Islam and Muslims in Southeast Asia ; 3 : Routledge, 2017. http://dx.doi.org/10.4324/9781315303390-5.

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Vorster, H. H. « Religion and Culture ». Dans Nutrition for the Primary Care Provider, 82–86. Basel : S. KARGER AG, 2014. http://dx.doi.org/10.1159/000362303.

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Gutierrez, Kathrine J., Susan C. Faircloth, Tamarah Pfeiffer, Amelia Foy Buonanno, Aisha Salim Ali Al-Harthi, Kuan-Pei Lin et Patricia A. L. Ehrensal. « Religion versus Culture ». Dans Ethical Leadership and Decision Making in Education, 122–46. 5e éd. New York : Routledge, 2021. http://dx.doi.org/10.4324/9781003022862-9.

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Colvin, Christopher L. « Culture and Religion ». Dans An Economist’s Guide to Economic History, 223–29. Cham : Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96568-0_26.

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Cranney, Alice. « Searching for 'My' Mexico ». Dans Questions of Culture in Autoethnography, 43–56. Abingdon, Oxon ; New York, NY : Routledge, 2018. : Routledge, 2018. http://dx.doi.org/10.4324/9781315178738-5.

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Actes de conférences sur le sujet "Religion and culture – Mexico"

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Arai, Kazuhiro. « Vernacular Religion and SNS-Media Practices ». Dans 2013 International Conference on Culture and Computing (Culture Computing). IEEE, 2013. http://dx.doi.org/10.1109/culturecomputing.2013.80.

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Oprea, Emanuel George, Cristiana Oprea et Alexandru Oprea. « Human Immanent Cognition in the Pre?hristian Slavic Culture ». Dans Religion & Society : Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.25.

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Rajsky, Andrej. « RELIGION FACING CURRENT CHALLENGES OF NIHILISTIC CULTURE ». Dans SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.108.

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Gani, A., Kamran Asat Irsyady et Ferry Muhammadsyah Siregar. « Religion, Education, and Pluralism ». Dans 4th International Conference on Language, Literature, Culture, and Education (ICOLLITE 2020). Paris, France : Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.001.

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Ziborova, D. A. « The Deliberate “Mistakes” in a Demotic Version of the Rafia Decree ». Dans Preislamic Near East : History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.079.

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Semenenko, I. O. « Canal Stelae of Darius I in the Context of the Imperial Policy of the Achaemenid state ». Dans Preislamic Near East : History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.113.

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Vertiienko, H. V. « Avestan tašta-bowl in the Iranian Tradition : Origins and Reminiscences ». Dans Preislamic Near East : History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.033.

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Dubovskaya, V. N. « On the Use of the Term kudurru in Relation to the Monuments of the Middle Babylonian Period (from the beginning of the 16th to the middle of the 12th centuries BC) ». Dans Preislamic Near East : History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.053.

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Baukova, A. Yu. « Goddess Tyche in the Coinage of the Cities of the Roman Province of Asia ». Dans Preislamic Near East : History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.009.

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Usenko, I. V. « Images of Ancient Egypt in Modern Mass Culture (on the Example of the Film “Gods of Egypt”) ». Dans Preislamic Near East : History, Religion, Culture. A.Yu. Krymskyi Institute of Oriental Studies of the NAS of Ukraine, 2021. http://dx.doi.org/10.15407/preislamic2021.02.181.

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Rapports d'organisations sur le sujet "Religion and culture – Mexico"

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Nichols, Tommy B. Religion in American Culture. Fort Belvoir, VA : Defense Technical Information Center, avril 1989. http://dx.doi.org/10.21236/ada212656.

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Swain, Calvin F., et Jr. The Operational Planning Factors of Culture and Religion. Fort Belvoir, VA : Defense Technical Information Center, mai 2002. http://dx.doi.org/10.21236/ada405887.

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Filanowski, Michael E. Hezbollah's Passport : Religion, Culture, and the Lebanese Diaspora. Fort Belvoir, VA : Defense Technical Information Center, avril 2015. http://dx.doi.org/10.21236/ad1002558.

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Alston, Lee, Shannan Mattiace et Tomas Nonnenmacher. Coercion, Culture and Debt Contracts : The Henequen Industry in Yucatan, Mexico, 1870-1915. Cambridge, MA : National Bureau of Economic Research, mars 2008. http://dx.doi.org/10.3386/w13852.

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Snider, Don M., et Alexander P. Shine. A Soldier's Morality, Religion, and Our Professional Ethic : Does the Army's Culture Facilitate Integration, Character Development, and Trust in the Profession ? Fort Belvoir, VA : Defense Technical Information Center, avril 2014. http://dx.doi.org/10.21236/ada599873.

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Yilmaz, Ihsan, et Nicholas Morieson. Nationalism, Religion, and Archaeology : The Civilizational Populism of Benjamin Netanyahu and Likud. European Center for Populism Studies (ECPS), octobre 2022. http://dx.doi.org/10.55271/pp0015.

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This paper examines civilizational populism in Israel and focuses on the largest and most powerful party in Israel since the 1980s, National Liberal Movement (Likud), and its most significant leader of the past twenty years, the populist politician Benjamin Netanyahu. We show how Netanyahu incorporates ‘civilizationism’ into his populist discourses by, first, using the notion that Jewish civilization predates all others in the region to establish the legitimacy of the state of Israel, the hegemony of Jewish culture within Israel, and at times his own political decisions. Second, through his portrayal of the Arab-Muslim world as an antisemitic and barbaric bloc that, far from being a civilization, threatens Western civilization through its barbarism. Equally, this paper shows how Netanyahu argues that Israel is akin to protective wall that protects Western Civilization from the Islamist barbarians who wish to destroy it, and therefore on this basis calls for Europeans and North Americans to support Israel in its battle for civilization and against “the forces of barbarism.”
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Martínez Sanz, R., O. Islas Carmona, M. Redondo García et E. Campos Domínguez. Communication professorship : access, consumption and media culture. A comparative study of Spain and Mexico. Revista Latina de Comunicación Social, avril 2016. http://dx.doi.org/10.4185/rlcs-2016-1099en.

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Yilmaz, Ihsan, et Nicholas Morieson. Religious populism in Israel : The case of Shas. European Center for Populism Studies (ECPS), mars 2022. http://dx.doi.org/10.55271/pp0011.

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Since the 1990s, populism has become increasingly prevalent in Israeli politics. While scholars and commentators have often focused on the populist rhetoric used by Benjamin Netanyahu, his is hardly the only manifestation of populism within Israel. For example, Shas, a right-wing populist party which seeks to represent Sephardic and Haredi interests within Israel, emerged in the 1980s and swiftly became the third largest party in the country, a position it has maintained since the mid 1990s. Shas is unique insofar as it merges religion, populism, and Sephardic and Haredi Jewish identity and culture. Indeed, Shas is not merely a political party, but a religious movement with its own schools and religious network, and it possesses both secular and religious leaders. In this article, we examine the religious populism of Shas and investigate both the manner in which the party constructs Israeli national identity and the rhetoric used by its secular and religious leadership to generate demand for the party’s religious and populist solutions to Israel’s social and economic problems. We show how the party instrumentalizes Sephardic ethnicity and culture and Haredi religious identity, belief, and practice, by first highlighting the relative disadvantages experienced by these communities and positing that Israeli “elites” are the cause of this disadvantaged position. We also show how Shas elevates Sephardic and Haredi identity above all others and claims that the party will restore Sephardic culture to its rightful and privileged place in Israel.
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Yilmaz, Ihsan, et Kainat Shakil. Religious Populism and Vigilantism : The Case of the Tehreek-e-Labbaik Pakistan. European Center for Populism Studies (ECPS), janvier 2022. http://dx.doi.org/10.55271/pp0001.

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Religious populism and radicalism are hardly new to Pakistan. Since its birth in 1947, the country has suffered through an ongoing identity crisis. Under turbulent political conditions, religion has served as a surrogate identity for Pakistan, masking the country’s evident plurality, and over the years has come to dominate politics. Tehreek-e-Labbaik Pakistan (TLP) is the latest face of religious extremism merged with populist politics. Nevertheless, its sporadic rise from a national movement defending Pakistan’s notorious blasphemy laws to a “pious” party is little understood. This paper draws on a collection of primary and secondary sources to piece together an account of the party’s evolution that sheds light on its appeal to “the people” and its marginalization and targeting of the “other.” The analysis reveals that the TLP has evolved from a proxy backed by the establishment against the mainstream parties to a full-fledged political force in its own right. Its ability to relate to voters via its pious narrative hinges on exploiting the emotional insecurities of the largely disenfranchised masses. With violence legitimized under the guise of religion, “the people” are afforded a new sense of empowerment. Moreover, the party’s rhetoric has given rise to a vigilante-style mob culture so much so that individuals inspired by this narrative have killed in plain sight without remorse. To make matters worse, the incumbent government of Imran Khan — itself a champion of Islamist rhetoric — has made repeated concessions and efforts to appease the TLP that have only emboldened the party. Today, the TLP poses serious challenges to Pakistan’s long-standing, if fragile, pluralistic social norms and risks tipping the country into an even deadlier cycle of political radicalization.
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Siebert, Rudolf J., et Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, décembre 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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