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The presence of the conservatives in Mexico, and their main characters, is long-standing. In Mexican history, some of the conservative movements have been present in religious thinking, especially in Catholicism, e.g., the quick departure from socio-cultural and political Mexican spaces as a consequence of the evangelical Spanish process, whose roots come from the XVI century Of the population in contemporary Mexico (7.7% belong to Catholicism, 2.5% to Evangelical Christians and Protestants, and 2.5% to non-Christian groups, while 8.1% do not follow a religion. Catholicism has a significant presence and influence on different forms of belief and practice in daily life in Mexico. This paper aims to highlight the role of the conservative movement called Frente Nacional por la Familia. It presents its history as the heritage of other conservative movements in Mexico, the stages of its formation, and the agenda and intervention in public life. The methodological approach is qualitative, using multi-situated ethnography. The results allow us to visualize the construction of the public agenda with legislative strategies that have operated with relative success and national presence, obstructing the progress of the proposals of feminist groups and sexual diversity and the defense of a national and cultural project that has as one of the symbols the traditional family. [ABSTRACT FROM AUTHOR]

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]

For a long time historiography has characterized the National Cooperatist Party as a group with Catholic overtones. In this paper, aided by some programmatic texts written by party members, it is intended to question this conception. For this, rather than seeking the supreme ideological affiliation of the cooperative members, the emphasis is placed on the discussions and disagreements that arose between the ideas of the members of the political organization. Hand in hand with this approach, it is possible to shed light on the split suffered by the party during the presidential conjuncture of 1924. [ABSTRACT FROM AUTHOR]

In May 2016, Mexican President Enrique Peña Nieto issued a number of directives for LGBTI (lesbian, gay, bisexual, transgender, and intersex) inclusion in various arenas, including marriage. This was followed by strong opposition, in particular from the Catholic Church and the National Front for the Family, a newly emerged coalition of civil society organizations. The following paper focuses on the discourses underlying said actors' declarations, press releases, interviews, articles, and legislative efforts. It shows that, while Mexican adversaries to LGBTI equality still rely heavily on arguments related to nature, divinity, and biology, they have also come to internalize and deploy human rights discourses. This is part of an international trend whereby conservative forces, shying away from their initial skepticism, have now become adept at articulating their demands under human rights narratives. [ABSTRACT FROM AUTHOR]

This paper analyzes the various actions taken by the authorities of the state of Zacatecas (Mexico) during the First Federal Republic (1824-1835), in order to find solutions to problems related to the exercise of patronage and related topics. It shows that these proposals were useful to defend and drive federalism, and to advance a project to create a secular and liberal State and society. The paper concludes that the attempt to apply this was ambiguous, as it became part of the "pitfalls" that prevented the first federalism from consolidating by contributing to the division of local and national political groups. [ABSTRACT FROM AUTHOR]

The last two decades have seen an accelerated production of novel devotions at the margins of the Catholic Church in Mexico. Celebration of Santo Niño Jesús Doctor, the infant Jesus dressed as a medical doctor, is one of the fastest-growing new religious expressions in contemporary Mexico. This paper takes this particularly productive moment as an opportunity to theorize novelty and innovation in Mexican religion. In spite of the increase in non-Catholic religious alternatives, including most importantly a range of novel Protestant expressions, I suggest the possibility that at the beginning of file twenty-first century Roman Catholicism is file primary field of religious innovation in Mexico, and that it frequently has been an important locus of innovation since its arrival in the New World. An analysis of devotion to this new manifestation of the infant Jesus reveals the cultural mechanisms that allow for and sustain religious innovation in Mexico. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Antropología y Sociología: Virajes is the property of Universidad de Caldas 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 number of HIV-positive Latinas of child-bearing age living on the US-Mexico border is a growing concern. Little is known about how religious beliefs influence the reproductive health decisions of these women in light of disease demands and cultural and religious norms that support high fertility rates and childbearing. Such decisions may be further complicated by the stigma of HIV/AIDS and structural issues related to immigration status and trans-border lives. This paper analyzes extant literature and supports the need for further research so that policy makers and heath and social service providers can develop meaningful and comprehensive reproductive-health related interventions. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero 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 Revista de Indias is the property of Consejo Superior de Investigaciones Cientificas 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.)

Background: Domingo de Ramos, or Palm Sunday, is a traditional Christian religious event where devotees use ramos, which are bouquets currently elaborated from palm leaves and other natural elements. In various countries, it is assumed this use of biodiversity leads to the depletion of the species involved. However, other important aspects must be considered, including the role of the people who produce and sell these ramos, the associated symbolism that has been overlooked, as well as commercial aspects that have barely been documented. This ethnobotanical study evaluates the regional-scale cultural, biological and socioeconomic aspects associated with Domingo de Ramos in central Mexico from an emic perspective. Methods: Ethnographic and commercial information was obtained through interviews with ramos sellers in 28 municipalities in the state of Hidalgo, Mexico. We specifically sought sociodemographic data regarding the interviewees, as well as information pertaining to the ramos themselves and the palms. These aspects were explored with all of the sellers. The free list method was used to describe the uses and key elements associated with the ramos. Results: Although the ramos are used for religious purposes, they have eight different uses in the daily life of the sellers, the main one being "protection." They serve to protect families, crops and animals, as well as against several diseases. Likewise, they are considered valuable for diminishing strong storms. This belief in the protection conferred by the ramos preserves pre-Hispanic concepts and is combined with their use in blessing corresponding to Western beliefs. Ramos are made from 35 introduced and native plant species and comprise a base (made of palm, wheat or sotol), a "reliquia" (palm, rosemary, chamomile and laurel) and natural or artificial flowers. The ramos sellers are mostly adult women of indigenous origin and heads of family. Conclusions: This study of Domingo de Ramos, carried out at a regional scale, highlights a syncretism that is reflected in both the symbolic importance of ramos palm and in the species used, as well as socioeconomic aspects that had not previously been identified in the study area and reflect the occurrence of complex relationships in non-timber forest products that remain little addressed. [ABSTRACT FROM AUTHOR]

This paper analyses the role of religion and the Catholic Church in Mexican constitutional thought in the first half of the nineteenth-century. Its principal hypothesis is that Independent Mexico?s political thinkers considered the promotion of the Catholic faith was necessary to ensure successful government and social order. In accordance with this idea, it argues that the debates which raged in the 1820s and 1830s over the questions of patronage and church property cannot be understood in terms of a confrontation between liberal and conservative ideas as has generally been the case in Mexican historiography. Rather, it contends that the division of opinion amongst the political elites on this matter was grounded in the debates that took place in eighteenth-century Spain in order to define the correct relationship between the Crown and the Church. [ABSTRACT FROM AUTHOR]

This paper seeks to establish the nature, as the characteristics of Latin American society during the colony, especially the new Spain, and the reasons why the wars of independence in the region, and the circumstances which determine, as they create disruptions, since the beginning of their economies in seeking to implement a project of nation. [ABSTRACT FROM AUTHOR]

This paper reports on research carried out in Mexico City in 1995–1996 on the meaning of motherhood, contraception, an unwanted pregnancy or child, and the experience of illegal, clandestine abortion, as described by 12 women of different ages, class, education and marital status who had one or more clandestine abortions. A priest, two doctors from the public health system, a group of gynaecologists and nurses and a health social worker were also interviewed. The data show that it is the illegal and clandestine nature of abortion that has a negative effect on women in Mexico. Although terminating a pregnancy can also be a difficult experience in itself, it became traumatic for most (though not all) of the women interviewed due to the dominant Catholic church doctrine that abortion is a sin, and because of the criminal law punishing those who have abortions, which forces women to have the procedure in high risk conditions, all of which adversely affected their mental and physical health. In spite of this, all the women considered abortion a personal decision that they had to make. Even those who believed that termination of pregnancy was the transgression of a divine commandment also believed that it was a rightful and necessary decision, given their circumstances. Une recherche menée à Mexique en 1995–1996 s'est penchée sur la signification de la maternité, la contraception et une grossesse ou un enfant non désiré, et l'avortement illégal, clandestin. Cette expérience a été décrite par 12 femmes d'âges, de classes, de niveaux d'instruction et de situations de famille différents ayant subi un ou plusieurs avortements clandestins. Un prêtre, deux médecins du système public, un groupe de prestataires de services et un travailleur social ont également été interrogés. Les données montrent que c'est la nature illégale et clandestine de l'avortement au Mexique qui crée un effet négatif sur les femmes. Bien qu'une interruption de grossesse puisse être une expérience difficile en soi, elle est devenue traumatique pour la plupart des femmes interrogées (mais pas toutes) en raison de la doctrine catholique dominante selon laquelle l'avortement est un péché, et du code pénal qui punit les avortements, ce qui force les femmes à avorter dans des conditions à haut risque, aux dépens de leur santé mentale et physique. Pourtant, toutes les femmes considéraient l'avortement comme une décision personnelle. Même celles qui pensaient que l'interruption de grossesse violait un commandement divin croyaient qu'il s'agissait d'une décision juste et nécessaire, compte tenu de leur situation. En la Ciudad de México en 1995–1996 se llevó a cabo una investigación acerca del significado de la maternidad, la anticoncepción, un embarazo o un/a hijo/hija no deseado/a, y la experiencia del aborto ilegal y clandestino, descrito por 12 mujeres de distintas edades, clases sociales, nivel de educación y estado civil, quienes habı́an tenido uno o más abortos clandestinos. Se entrevistaron además a un sacerdote, dos médicos a de salud público, un grupo de ginecólogos y enfermeras, y una asistente social de la salud. Los datos indican que es la naturaleza ilegal y clandestina del aborto en México que causa un efecto negativo en las mujeres. Si bien el terminar un embarazo es puede ser una experiencia difı́cil en sı́, para la mayorı́a (aunque no todas) de las mujeres entrevistadas, les fue traumático debido a la doctrina de la iglesia católica que califica el aborto como un pecado, y por la ley que penaliza a quienes abortan. A consecuencia, las mujeres se ven forzadas a buscar abortos en condiciones de alto riesgo, lo cual les afecta negativamente tanto la salud fı́sica como mental. A pesar de ello, todas las mujeres consideraban que la decisión de abortar era una decisión personal que debı́an tomar. Aquellas que creı́an que terminar el embarazo significaba transgredir un mandato divino, también creı́an que habı́an tomado una decisión necesaria y correcta, considerando las circunstancias en que se encontraban. [ABSTRACT FROM AUTHOR]

During a 6-month research study of substance abuse outreach and retention methods in Mexico, the authors learned about the common practice of a self-control mechanism to abstain from substance abuse: Juramentos. Juramentos are pledges usually made to the Virgin of Guadalupe in the presence of a Catholic priest. The Jurado promises not to drink during a specified period of time. The authors discuss the dynamics of Juramentos and present data from an exploratory study indicating that Juramentos are being used among Mexican migrants in Florida and may provide a culturally sensitive adjunct for treatment of Mexican and other Hispanic clients in the United States. [ABSTRACT FROM AUTHOR]

The article explores the relationship between the cult of Mexico's Virgin of Guadalupe and Mexican nationality. According to the author, Guadalupe's popularity was due less to creole patriotism, as is supposed by some scholars, than to belief in the miracles she was said to perform, changes in the specialties of saints, and endorsement by colonial officials. Particular focus is given to attitudes towards Guadalupe in Mexico City, Mexico. Details related to the larger culture of saintly devotion in Mexico City are also presented. Other topics include shifts in the cult of Nuestra Senora de los Remedios and the role of the Italian historian Lorenzo Boturnini in securing Guadalupe's status as patron of New Spain.

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell 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.)

Rosío Molina Landeros analyzes a specific group of the linguistic and religious texts commonly known as Artes or Gramáticas, Vocabularios and Doctrinas para indios, which are the result of deep and long processes of observation, compilation and selection of information. She directs her attention to four Jesuit Gramáticas from the XVII and XVIII centuries in order to analyze how the information included in the Spanish-lndigenous language section of the vocabularies from three of these works is presented. She describes how in some cases the authors followed the pattern established in the New Spain by fray Alonso de Molina, in others the pattern exercised was that of Molina's predecessor Antonio de Nebrija, and sometimes even innovations were introduced by each author according to the specific circumstances of their works. [ABSTRACT FROM AUTHOR]

Examines the relationship between popular religiosity and the renovation movement taking place within the Catholic Church in the city of Oaxaca, Mexico. Interaction between official church discourse and everyday religious behavior; Character of contemporary Oaxacan popular religiosity.

Contrary to observed trends in religious fertility and contraceptive use differentials, Catholic/non-Catholic differentials in attitudes toward abortion have not been converging. This study suggests that this may be due to an interaction between religiosity and education. In a sample of Catholic Mexican-American women in Los Angeles County, the authors found that among respondents brought up in Mexico, education had a liberalizing effect on their attitudes. With the exception of the most devout, the same trend was observed among U.S.-reared respondents. Among the most religious group, however, education had the opposite effect, suggesting that convergence will be delayed. [ABSTRACT FROM AUTHOR]

Analyzes the processes of belonging, identity formation and construction of knowledge between new and traditional groups in a low income neighborhood of Guadalajara, Mexico. Life histories of Diocesan priests Padre Nemo and Padre Francisco; Information on the movement El Movimiento Familiar Cristiano; Definition of a traditional church.