By Carol Ann Drogus
An in depth and strong literature on faith, society, and politics in Latin the USA lately has all started with the belief that the majority of the pursuits that surged within the fight opposed to army rule are lifeless, that almost all of the activists are scattered and burned out, and that the promise of civil society as a resource of latest values and a brand new type of citizenship and political lifestyles was once illusory. Many have assumed that the religiously encouraged activism of that interval left little lasting effect, yet not often somebody has truly checked out the activists themselves to determine what is still, how they cope in a special, extra open surroundings, and the way they see and act at the current and destiny. Activist religion addresses those concerns with a wealth of empirical element from key circumstances and with a richly interdisciplinary argument that attracts on theorizing approximately social routine. The authors try to appreciate what sustains activism and events in notably various conditions from these within which they arose. Their research is enriched through systematic cognizance to the influence of gender and genderrelated concerns on activism and events. within the approach, they shed a lot wanted gentle at the destiny of the activists and social routine that rose to prominence all through Latin the USA in the course of the Nineteen Eighties. "This superbly written publication is an enormous fulfillment that offers us analytical instruments for learning how events and activists continue to exist within the doldrums and whilst a cycle of protest peaks and societies movement on."--Daniel H. Levine, collage of Michigan "Two of latest major experts on faith and politics in Latin the USA have teamed as much as produce the 1st accomplished examine of women's grassroots non secular events because the transition to democracy in Brazil and Chile. On a theoretical point, the publication compels us to reconsider the traditional knowledge concerning the `death' of social routine in Latin the USA. On a extra human point, the interviews with ladies activists supply voice to `ordinary heroes' so usually absent from the literature. The great entry Drogus and Stewart-Gambino had with those girls offers the research a measure of intensity and perception that's challenging to match." --Philip J. Williams, college of Florida
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Additional info for Activist Faith: Grassroots Women in Democratic Brazil and Chile
Third, once we have placed the communities and activists in this theoretical context, we can move beyond analyzing movement decline to look closely at what can be expected in its aftermath. Social movement theory leads us to look not only for individual empowerment, but also for movement building and maintenance that may contribute to the long-term health of civil society. The fate of earlier movements and activists is important because their structural and organizational legacies can strengthen civil society by providing an organizational basis for protest, “a vehicle that is available to even the most powerless segments of society” (Minkoff 1997).
Further, the base communities exemplify a second characteristic of protest cycles: organizational innovation. As explained in more detail in Chapter 3, the communities were innovative within the church. Lay-led and emphasizing consciousness-raising based on teachings in the Bible, they departed substantially from traditional, sacramental practices. The idea of organizing the poor in solidarity networks within neighborhoods and of establishing these as autonomously of parties and patrons as possible was also substantially new in the larger societies, characterized as they were by tight partisan affiliations (Chile) or patron-client politics (Brazil) (Gay 1994).
According to Chilean Rebecca Rebolledo: In general, women always have been active in this country. What happens is that in certain historical periods they gain notoriety. The whole issue of human rights during the dictatorship was organized by women; they are the ones who made the denunciations, they are the ones who mobilized. The majority of the executed and detaineddisappeared were men. So, it was their surviving women who raised the issue of human rights. It is not an accident that women were leaders in that.