Search

Copyright of Historia y Comunicación Social is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Brocar: Cuadernos de Investigación Histórica is the property of Universidad de la Rioja, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The extension of the Religious Conflict to the north of Mexico had different times and ways compared to the center-west of the country. The northern region has generally been considered not very Catholic, due to Protestant influence and liberal political tradition, which is why it has been taken for granted that the north did not participate in the Catholic mobilization in response to the anticlerical policies of postrevolutionary governments. This vision began to change since Jean Meyer, in the 1990s, pointed out that in Chihuahua, during the Religious Conflict, took place a notable Catholic social and political activity. Although an armed conflict did not break out in 1927, a vigorous social Catholicism had taken root in Chihuahua and all the major Catholic organizations of the time were present and active. New research confirms that, at least Chihuahua was the scene of intense Catholic activity in the 1920s and 1930s that managed to attenuate and delay the onslaught of official anticlericalism. This paper will address in particular the recovery of regional Catholicism after the armed conflict, evidencing the notable impulse and presence of Catholic social and political organizations in the regional scenario. [ABSTRACT FROM AUTHOR]

This paper aims to study how the armed movement known as the Cristiada (1926-1929), that opposed the State with the Catholic Church in Mexico, was a symbolic event for the development and transmission of anticlerical thought through Latin America. From discourses circulated at journals such as Amauta (Peru), Claridad (in Argentina and Chile), and Repertorio Americano (Costa Rica) we will study reasons, circumstances and ideologies that took the Mexican case as an intellectual guide for Latin American modernization. [ABSTRACT FROM AUTHOR]

This paper analyzes the phenomenon of anticlericalism in contemporary Lithuania, applying a sociohistorical approach. It starts with a discussion on the problem of criticism of religion and anticlericalism in contemporary societies, and particularly Lithuania. The empirical part of the paper provides a statistical data analysis of two surveys, conducted in 2012 and 2018. The secondary data analysis showed that age and place of residence of Roman Catholics in Lithuania were statistically meaningful factors for the formation of anticlerical stances. Younger respondents expressed more critical stances towards the clergy, while respondents living in large cities of the country had more relaxed stances towards clergy than those living in small towns and rural areas. Living in a proximity to a Roman Catholic church in rural areas determined the prevalent anticlerical attitudes among the Lithuanian population. [ABSTRACT FROM AUTHOR]