DOCSLIB.ORG

History of the Methodist Episcopal Church in Mexico Personal Reminiscences, Present Conditions and Future Outlook

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
History of the Methodist Episcopal Church in Mexico Personal Reminiscences, Present Conditions and Future Outlook BOOKS SA M E AUTHOR SKETCHES MEXICO 121110 . 75 cents MEXICO COMING INT O LIGHT ‘ Mm H O D I S T E PI O P L H D XI O I $ SC A EA QUARTERS , ME C C T History of the Methodist Episcopal Church in Mexico M PERSONAL RE INISCENCES, PRESENT C ONDITIONS AND FUTURE OUTLOOK By JOHN WESLE$ BUTLER Introduction by M C FRANCIS J . CONNELL Bish op of the Method ist Ep iscop al Ch urch THE METHODIST BOOK CONCERN NEW $ ORK CIN CINNATI o h 19 18 b C pyrig t . , y JO HN WESLE$ BUTLER To M$ BROTHERS THE M EXICAN PREAC HERS OF THE PAST AND THE PRESEN T WH OSE FID ELIT$ C HALLEN GES THE AD MIRATION O F THE EN TIRE C HURCH CONTENTS M C NN N D B H . J . I TRO UCTION , IS OP F C O ELL FOREW ORD C HAPTER THE FOUN D ERS A PREPARED FIELD THE FIRST $ EARS REEN FORCEMEN TS ’ WOMAN S C OOPERATION M N EX N N H A ND ISSIO TE SIO , PAC UCA VICIN IT$ “ ORI ZA VA : JO $ O N THE WATERS “ MIRAFLORES : BEHOLD THE FLOW ” ERS PUEBLA A N D TLAX CALA GUAN AJUATO A ND THE MED ICAL WORK A — QuERET Ro C IT$ O F C HURCHES . — OAXACA LAND O F AN CIEN T KIN GS A N D M OD ERN PRESID EN TS T — XIII . R E R O S P E C T I O N F A C I N G THE F U T U R E W I T H A R E U N I T ED M ETH OD ISM IND EX LIST OF ILLUSTRATIONS E e e M Methodist p iscop al H adquart rs , exico City Frontisp iece F ACI NG P AG E William Butler 18 of M 26 Carved Walls Hall , itla Ruins ’ Patio of the School of the Woman s Foreign Missionary Society in Puebla Our Church in Pachuca Re v . Augustin Palacios Our Church in Puebla of the S m u N urses , Hosp ital Good a aritan , G ana inato M B N . e . The . V lasco ethodist Institute , Queretaro f the e E e o c . Prince Prez , Desc ndant Azt mp erors Map of Mexico INTRODUCTION T H E subj ect o f which this book treats is one of commanding importance to American Protestant F r ism . o five o r six years Mexico has been in the throes o f revolution . Those w ho stand closest to the national condition feel confident that the close o f the revolution will give an opportunity for Protestantism in Mexico greater than in the past . While the causes of the revolutionary developments have been in the broad sense economic and social , there are nevertheless distinctively religious factors at work in Mexico . The Roman Catholic Church there has not made use of its spiritual opportunities . While the general attitude of the church toward the people has been kindly and benevolent , the Roman to organization , as such , has given itself too largely material and political interests , neglecting the task of really spiritual shepherding of men . The ho s tility o f the revolutionary leaders of Mexico toward Romanism is not to be interpreted as an enmity o f toward religion , but toward an alliance organized ecclesiasticism with reactionary social forces . Prot es tantism M has a double mission in exico , especially o f — on one in these times ferment the mission , the o f hand , trying to save masses of the people who of old deserve compassion because , as those , they 1 1 INTRODUCTION are as sheep without a shepherd ; and , secondly , of holding up before the Roman Church itself the spiritual ideals of the gospel . The Roman Church is fitted to make a great appeal to all Latin -Ameri can peoples , but the appeal will come to naught if the emphasis is not kept more truly upon spiritual essentials . In this day of seething revolutionary change the question is not whether Mexico is to be o r M Protestant Catholic , but whether exico is to be ’ religious at all . A book like this o f Dr . Butler s o f r es on is full encouragement , as showing us the p s ivenes s o f the Mexican people to sincere preaching of the gospel . It is not necessary to speak at length of Dr . Butler himself . Son of the founder o f Methodist M i missions in exico , he has been familiar w th Prot es tan t work in Mexico from the beginning . A man o f broad and tolerant spirit , he nevertheless sees that the only salvation for the Latin-American peo ples is a rigid emphasis upon the spiritual essentials o f the gospel . Dr . Butler knew Mexico in the old chaotic days before Po r firio Diaz . He was familiar with all the changes that wrought themselves out under Diaz . He has with great heroism and incal culable self-sacrifice kept close to Mexico during these recent stormy years . It is not too much to say that he is better known and better loved by the Mexican people than any other American in Mexico . ’ The book is in large part the story of Dr . Butler s ow n achievement , though he himself would protest 12 INTRODUCTION . the M against any such statement In any case , eth odist movement in Mexico has always centered around Dr . Butler . He speaks with authority on the themes of which this book treats . RA C I E LL F N S J . MC CO NN . 1 3 FOREWORD r e the Methodi st Episcopal Church , graphically I the cords that life , but only ncidentally shows development of the work here . M r s . John W . But ’ v M un ler s olume , Historic Churches in exico , is o f doubtedly the only work its kind , the illustrations and quaint legends o f which include no reference to Methodist history . Hence there would seem to be a o f place for this volume , the production which has o f now been a labor love , and which is sent out with an earnest prayer that it may contribute toward awakening a more intense interest in the aims and our records of beloved church in Mexico , our next door neighbor . 1 6 CHAPTER I THE FOUNDERS As early as 1 836 the General Conference o f the Methodist Episcopal Church appointed a committee to consider the advisability o f establishing missions o f in M exico and South America . Before the end that year John Dempster was sent to begin work in M South America , but exico waited nearly forty 1 8 1 M years . In November , 7 , the issionary Commit tee made an appropriation of t o initiate a 1 872 work in this republic , and in November , , o selected f r superintendent William Butler , who twenty years before had been appointed to similar work in India , and , by an interesting coincidence , Bishop Simpson made both appointments . Three events worthy o f note gave t o the man selected peculiar preparation fo r this field . He was 1 83 . converted in Dublin , Ireland , in 7 He had been a devoted member of the E stablished Church , but at the age o f nineteen experienced what has been called “ an unmistakable conversion haVI ng the moral force f ” o a miracle . The story o f that experience is thrillingly told in the first chapter of William But ler : the Founder of T w o M ission s o f the Methodist . O usele Episcopal Church At that time Gideon y , the prince of Irish missionaries among Roman Cath 1 7 METHODIST EPISCOPAL CHURCH I N MEXICO olics i . m , was at the cl max of his power A ong the of s oul s thousands , both Catholic and Protestant , o f m i which he was the hu an agent to br ng to Christ , was Lady Crompton , who soon afterward taught the young man who was later called to be the sup er in tendent of our Mexico mi ssion . In the last years ’ of Gideon Ouseley s life the Irish Conference was moved to appoint men to special work among the nfl Catholics . Under such i uences William Butler in came touch with that Conference , and that the love and labors of that gifted missionary had a great influence on his mind is evident from the fr e quent references which fell from his lips . The old claim that what one does soon after conversion he is likely to do all through life is strik ingly true of the founder of the mission in Mexico . Onl y three weeks after entering upon hi s new life he saw coming out of the cathedral in Dublin an old n lady whose face was bathed in tears . Hi s you g of u heart , all aglow with the love God and gen ine m r m him to sy pathy for all his child en , i pelled step forward and inquire the cause of her di stress . The l n li motherly Old sou replied , in touchi g simp city “ n o f . Why , my son , I am cryi g because my sins I have been to the father confessor and he has pro ” no unced words of absolution , but , she continued , “ l placing her hand over her heart , the burden is sti l ” here . The youthful convert asked if he might relate what God had done for him in the taking away of his sins .
Load more

Recommended publications
  • Research on Protestantism in Latin America: a Bibliographic Essay
    The Questia Online Library Página 1 de 6 Research on Protestantism in Latin America: a Bibliographic Essay by John H. Sinclair A generation ago John A. Mackay observed, "There was a time ... when two illusions were current regarding the religious situation in Latin America. One illusion was that this region was the most solidly Roman Catholic of all the great areas of the world. The other illusion was that Latin America is an area where Protestant Christianity has little significance. Recent dramatic events have brought both these illusions to an end."1 Especially over the latter part of the twentieth century there has been an increasing awareness in the world Christian community of a vibrant and growing Protestant presence in the midst of Latin American society. Protestantism has achieved a new level of maturity in its understanding of the complex social and political realities of the continent and its place in that society. The following review of research on Protestantism in Latin America comes from an immense body of literature and is necessarily highly selective.2 Whereas in the early years of the twentieth century serious research often fell to expatriate missionaries and scholars, in the last half-century much valuable research has come from scholars born, raised, and educated in Latin America. Considerable research has been done by recognized academics; other studies, often of equal value, have been produced by lay scholars. The most insightful research will always come from those whose personal destiny is caught viscerally in the subject of their endeavors. Not until the early twentieth century was Latin America defined as a cultural and political entity rather than as merely geographic areas identified as South America, Central America, and the Caribbean.
    [Show full text]
  • Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico
    Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico Slightly updated version of a Thesis for the degree of “Doctor of Philosophy” by Schulamith Chava Halevy Hebrew University 2009 © Schulamith C. Halevy 2009-2011 This work was carried out under the supervision of Professor Yom Tov Assis and Professor Shalom Sabar To my beloved Berthas In Memoriam CONTENTS 1 INTRODUCTION ...................................................................................................7 1.1 THE PROBLEM.................................................................................................................7 1.2 NUEVO LEÓN ............................................................................................................ 11 1.2.1 The Original Settlement ...................................................................................12 1.2.2 A Sephardic Presence ........................................................................................14 1.2.3 Local Archives.......................................................................................................15 1.3 THE CARVAJAL TRAGEDY ....................................................................................... 15 1.4 THE MEXICAN INQUISITION ............................................................................. 17 1.4.1 José Toribio Medina and Alfonso Toro.......................................................17 1.4.2 Seymour Liebman ...............................................................................................18 1.5 CRYPTO‐JUDAISM
    [Show full text]
  • Protestantism in Oaxaca, 1920-1995 Kathleen Mcintyre
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 1-31-2013 Contested Spaces: Protestantism in Oaxaca, 1920-1995 Kathleen McIntyre Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation McIntyre, Kathleen. "Contested Spaces: Protestantism in Oaxaca, 1920-1995." (2013). https://digitalrepository.unm.edu/hist_etds/ 54 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Kathleen Mary McIntyre Candidate Department of History Department This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Committee: Linda Hall, Chairperson Manuel García y Griego Elizabeth Hutchison Cynthia Radding Les W. Field i CONTESTED SPACES: PROTESTANTISM IN OAXACA, 1920-1995 by KATHLEEN MARY MCINTYRE B.A., History and Hispanic Studies, Vassar College, 2001 M.A., Latin American Studies, University of New Mexico, 2005 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy History The University of New Mexico Albuquerque, New Mexico December, 2012 ii DEDICATION To my mother, Cassie Tuohy McIntyre, for always believing in me. Many thanks. Do mo mháthair dhílis, Cassie Tuohy McIntyre, a chreid ionamsa ó thús. Míle buíochas. iii ACKNOWLEDGEMENTS It truly takes a pueblo to complete a dissertation. I am indebted to a long list of individuals and institutions in the United States and Mexico for supporting me throughout my investigation of religious conflict in Oaxaca.
    [Show full text]
  • Ide7ifiers Mexico; United-States
    DOCUMETT RESUIIIE 3D 124 484 SO 009 22/ AUTHOR Pice, Marion .1.; Barnes, 'Buckley E. TITLE Cultural Continuity art Change in Mexico and the United States. INSTITUTION ,Georgia UniT., Athens. Anthropology Curriculum Project. TET.'0737 PUB DATE 76 NOTE 20p. AVAILABLE FROMAnthropology Curriculum Project, University of Georgia, 107 Dudley Hall, Athens, Georgia 0601 ($2.50) ED'S PR:CE MP -50.83 Plus Postage. SC Not Available from, EDES. DESCRIPTORS *American Culture; American Historyg,*Comparative 'Analysis; Cross Cultural Studies; Cultural Background; Cultural Differences; Cultural Pa Cultural Int4rrelationships; Cultural Traits; Elementary Secondary Education; Land Settlement .Language; *Latin American Culture; Political. Attitudes; Religion; Social Studies IDE7IfIERS Mexico; United-States ABS..1BACT Culture is the main subject of this student material for a quarter, one-semester course on a comparative study of Mexico and the tnited States. The ongoing processes of -continuity and change in culture and their relationship are emphasized. The firstchapter is 'devoted to the concept of culture, the totalway of life of a people from language and games to work and housing. Thenext chapter examines.the processes involved in cultural change andtke reasons why culture's do not remain the sane, including their stabilityand lag. Spanish, Indian, and English, cultural heritages ar9%discussedin the, third chapter. Heritage refers to the fact that modern-day Americans and Mexicans are what theyare because of their past. Subsequent chapters deal with language, religion, landtenure and labor, and'political institutions. These particular aspectsof culture show how cultures remain stable while changeoccurs. -Each chapter contains an organization section that prEicedes the chapter's text and proiides an overview of main ideas discussed.
    [Show full text]
  • A Study of Mexico (1887)
    Class /y-^/^" GojiNiiglitF COFYKKlirr Dk"vi3ir. / 1 ': .. > ;y &. r A STUDY OF MKXICO - BY DAVID A. WELLS, LL. D., D. C. L. NEW YORK D . APPLETON AND COMPANY Books for Wifiter Tourists. FLORIDA FOR TOURISTS, INVALIDS, AND SETTLERS: Containinj Practical Infonnation regarding Climate, Soil, and Productions; Cities Town?, and People ; Scenery and Resorts ; the Culture of the Orange an* other Tropical Fruits ; Farming and (Jardening ; Sports ; Routes of Travel etc., etc. Revised edition. With Map and Illustrations. 12mo, cloth Price, $1.60. APPLETONS: GUIDE TO MEXICO, including a CHAPTER ON GUATEMALA, AND AN ENGLISH-SPANISH VO CAHULARY. By Alfrko R. Co.nkling, Member of the New York Acade my of Sciences, and formerly United Slates Geologist. With a Railway Maj and numerou.<) Illustrations. New revised edition. 12nio, cloth. Price $2.00. APPLETONS' HAND-BOOK OF WINTER RE- SORTS. FOR TOLRISTS AM) I.WALIDS. Revi.^ed each season t( date of publication. With Maps and Illustrations. 12mo, paper w, Price, 50 cents. Tb« " Oand'Bonk of Winter Resorts " is designed for tonriets and invalids. It give complfttc lufunuatioii as to winter eanitaria and places of resort in the United Statei the West Indies, aud Mexico. The Great Metropolis. APPLETONS' DICTIONARY OF NEW YORK AND ITS VICINITY. An ali)lial)etically arranged Index to all Placeft, Societies, Institutions, Amusements, and other features of tbd Metropolis and Neighborhood, upon which Information is needed by th«l Stranger or the Citizen. Revised and corrected for the present season^ With Maps of New York and Vicinity. Paper cover. Price, 80 cents. NEW YORK ILLUSTRATED, a Pictorial Delineation of Street Scenes, Huililings, River Views, and other Picturesque Features of the Great Metropolis.
    [Show full text]
  • The Role of Protestant Missionaires in Mexico ' S Indigenous Awakening
    Bulletin of Latin American Research, Vol. 26, No. 1, pp. 88–111, 2007 The Role of Protestant Missionaires in Mexico ’ s Indigenous Awakening CAROLYN GALLAHER School of International Service, American University, Washington, DC, USA Protestantism has grown rapidly among Latin America’s indigenous population since the 1980s. Despite Protestantism’s attractiveness to in - digenous people, the literature has historically regarded it as incompat- ible with indigenous culture. Recent scholarship has moved beyond this assertion, focusing instead on the complexities of conversion and the paradoxes associated with it. Most scholars now argue that Protestant- ism can be compatible with indigenous culture. It is unclear, however, how Protestant institutions came to have a compatible relationship with indigenous culture. Indeed, Protestant churches/clergy continue to es- chew many of the practices associated with indigenous culture. In this paper I address this question by examining the work of Protestant mis- sionaries. I choose missionaries as my point of analysis because they were crucial in establishing Protestantism in the region, and thus the base point from which it is defi ned, practiced, and altered. As a case study I examine mission work in Oaxaca, Mexico. I argue that mis- sionaries have changed both their conversion strategies and tactics for dealing with indigenous traditions. These changes make it easier for indigenous people to convert to Protestantism without rejecting key parts of their culture, and in a few cases by even embracing it. I examine two conversion strategies—group targeting and church planting. I also analyze three tactics missionaries use to negotiate indigenous customs considered ‘pagan.’ I choose tequio, village fi estas, and language politics because they have historically been sources of confl ict between converts and their Catholic neighbours.
    [Show full text]
  • La Conversión Religiosa En La Construcción De La Identidad Del Sujeto
    La conversión religiosa en la construcción de la identidad del sujeto. Reflexiones a partir del referente empírico. El caso de una familia cristiana-evangélica de Colima: Los Amezcua Torres Karla Y. Covarrubias Cuéllar(*) Introducción Este investigación tuvo el objetivo de conocer cómo ciertos grupos culturales (en este caso la familia) construyen sentido al mundo a partir de la religión y cómo las subjetividades se transforman en otras identidades a la par con las dinámicas culturales de este mundo complejo, atiborrado de significados en todos los ámbitos de la vida social. Así en este marco de la complejidad cultural, del estado-mundo, de la crisis de la modernidad, las conversiones religiosas toman sentido como objeto de estudio, pues me parece que la religión es uno de los tejidos más sensible de la cultura y en tiempos de crisis, su estudio se vuelve primordial. Mi inquietud académica por realizar una investigación con el tema religioso se basa por un lado, en comprender cómo repercuten los movimientos sociales de orden religioso en la cultura (por supuesto en Colima y en México en general) y por otro, explicar cómo esta movilidad estructural de sentido, toca y trastoca la experiencia de vida de los sujetos sociales. Es pues a través de la religión por medio de la cual se configuran muchos de los procesos de identidad; es dentro de este campo de la cultura donde los sujetos sociales edifican mundos y experimentan procesos cognitivos en la búsqueda de sentido. La religión a través de la conversión religiosa funciona como un sistema modelante y modulante que nos permite comprender los procesos de internalización y apropiación de la cultura, los cambios de identidad(1).
    [Show full text]
  • Ii 11111111 39001006484193
    UNIVERSITY OF ARIZONA II 1111111139001006484193 • 0. (10f,f • • , MEXICAN IMMIGRATION TO THE UNITED STATES A STUDY OF HUMAN MIGRATION AND ADJUSTMENT cj BY n MANUEL GAMIO (3 THE UNIVERSITY OF CHICAGO PRESS CHICAGO • ILLINOIS COPYRIGHT 1930 BY THE UNIVERSITY OF CHICAGO ALL RIGHTS RESERVED. PUBLISHED MAY 1930 COMPOSED AND PRINTED BY THE UNIVERS,TY OF CHICAGO PRESS CHICAGO, ILLINOIS, U.S.A. PREFACE This study of Mexican immigration, carried on by Dr. Gamio during 1926-27, was made possible by the Social Science Research Council. The documentary materials which form the basis of the following chapters include a series of autobio- graphic statements made by_Me2d.can_imn_L,i.gants in the United States and written down, as they were_given„hy_Dr. Gamio and his associates. These life-histories are to appear, soon after the publication date of this book, in a companion volume issued by the same press under the title, "The Mexican Immigrant: His Life Story." EDITOR 76553 INTRODUCTION The effects of migration between the United States and Mexico are scarcely known, yet the problem is important and demands the attention of both countries toward its solution. The migratory currents flowing from Mexico to the United States and from the United States into Mexico cannot be con- sidered from a single point of view. Mexican_- emigration to the United States is made up, mainly, 6f unskilled labor, a great population turning to the United States for wages better than it can procure in its own country. It is true that many of these immigrants are, in Mexico, skilled laborers, but in the United StafeS of necessity— th.eY-'6e-–c-6-frieill–dis e ignorance of the language, and because of their inability to operate the modern agricultural and industrial machinery they are called upon to use.
    [Show full text]
  • Farewell to Fiestas and Saints? Changing Catholic Practices in Contemporary Rural Oaxaca
    FAREWELL TO FIESTAS AND SAINTS? CHANGING CATHOLIC PRACTICES IN CONTEMPORARY RURAL OAXACA TOOMAS GROSS PhD, Lecturer Department of Social and Cultural Anthropology University of Helsinki P.O. Box 59, 00014 Helsinki, Finland e-mail: [email protected] ABSTRACT This article* discusses recent changes in Catholic festivities, especially the system of fiestas in rural Mexico. The ethnographic focus of the discussion is on indig- enous Zapotec communities of the State of Oaxaca. Collective religious practices in Mexican villages contribute to social cohesion. Fiestas commemorating patron saints of the villages play a particularly important role in (re)constructing commu- nal identity and the feeling of collective belongingness. Various global processes like secularisation, integration of local economies into the capitalist market system, increasing out-migration from villages, and the rise of Protestantism have under- mined the position of the Catholic Church in the region. The article scrutinises the changing organisation and role of fiestas in the communities, concluding that the impact of secularisation, migration and Protestantism in particular is not simple and always negative – these changes can actually invigorate certain dimensions of the fiestas. KEYWORDS: fiesta • patron saint • folk Catholicism • Mexico • Oaxaca INTRODUCTION When I first arrived in Capulálpam, a Zapotec community that since 1998 has served as the base of my research in the State of Oaxaca in Southern Mexico, nearly everyone in the village was making preparations for the fiesta to commemorate Saint Matthew. Every 21 September, the “capulines”, as the villagers sometimes refer to themselves, celebrate the day of the patron saint of their village. The festivities that last for three days are a time of heightened religious fervour and social activities.
    [Show full text]
  • Protestantism in Mesoamerica: the Old Within the New
    Chapter 1 Protestantism in Mesoamerica: The Old within the New James W. Dow INTRODUCTION In the last half of the twentieth century, many people in Mesoamerica turned to Protestantism as a new religion. In this chapter, I examine the scope of the turn and look at some of the many theories that explain why it happened. The remainder of this book deals with the details of the turn, and the last chapter, by Alan Sandstrom, offers a further analysis of the phenomenon. The scope of the increase in Protestantism was wide, involving both ur- ban and rural cultures. The available statistics show that it was dramatic and made even more dramatic by the common idea that Latin America was solidly Catholic. Whether the increase is over or whether it will con- tinue is very hard to say at the moment. Newer census data have not yet shown a clear trend for the future. Protestantism is often seen as opposing Catholicism. For example For- tuny (Chapter 5) writes how the Jehovah's Witnesses challenge modern urban Mexican Catholicism; however, there are many types of Catholi- cism in Mesoamerica. When examined closely, traditional Indian Folk Catholicism usually has little resemblance to modern Roman Catholicism. Arguments have been made that these traditional religions are derived from pre-Columbian beliefs (Van Zantwijk 1967) and conversely that they are derived from Hispanic, non-pre-Columbian, traditions (Carrasco 1970, 1 2 HOLY SAINTS AND FIERY PREACHERS 1976). There is a bit of truth in both points of view. Folk Catholicism has origins in both the pre-Columbian and the Catholic Colonial Periods, but it is clear that it is not modern post-Vatican-II Catholicism.
    [Show full text]
  • Paolo Riguzzi Patricia De Los Ríos Las Relaciones México-Estados Unidos, 1756-2010
    Paolo Riguzzi Patricia De los Ríos Las relaciones México-Estados Unidos, 1756-2010. Volumen II. ¿Destino no manifiesto? 1867-2010 México Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas, Centro de Investigaciones sobre América del Norte/Secretaría de Relaciones Exteriores 2012 739 p. Ilustraciones, mapas (Historia Moderna y Contemporánea, 58) ISBN 978-607-02-3465-1 (obra completa) ISBN 978-607-02-3469-9 (volumen 2) Formato: PDF Publicado en línea: 2 de agosto de 2016 Disponible en: http://www.historicas.unam.mx/publicaciones/publicadigital/libros /mexusa/v2destino.html DR © 2016, Universidad Nacional Autónoma de México-Instituto de Investigaciones Históricas. Se autoriza la reproducción sin fines lucrativos, siempre y cuando no se mutile o altere; se debe citar la fuente completa y su dirección electrónica. De otra forma, requiere permiso previo por escrito de la institución. Dirección: Circuito Mtro. Mario de la Cueva s/n, Ciudad Universitaria, Coyoacán, 04510. Ciudad de México FUENTES Abbott, Gorham, Mexico and the United States, Their Mutual Relations and Com- mon Interests, Nueva York, G. P. Putnam’s Sons, 1869. Abella Armengol, Gloria, “La política exterior en la administración de Carlos Sali- nas de Gortari: la propuesta del cambio estructural”, Relaciones Internacio- nales, México, Facultad de Ciencias Políticas y Sociales, n. 62, abril-junio, 1994, p. 53-70. Aboites, Luis, Norte precario: poblamiento y colonización en México, 1760-1940, México, El Colegio de México/Centro de Investigaciones y Estudios Supe- riores en Antropología Social, 1995. ————, “Optimismo nacional: geografía, ingeniería hidráulica y política en México (1926-1976)”, en Brígida von Mentz (coord.), Identidades, Estado nacional y globalidad.
    [Show full text]
  • Incompatible Worlds? Protestantism and Costumbre in the Zapotec Villages of Northern Oaxaca1
    doi:10.7592/FEJF2012.51.gross INCOMPATIBLE WORLDS? PROTESTANTISM AND COSTUMBRE IN THE ZAPOTEC VILLAGES OF NORTHERN OAXACA1 Toomas Gross Abstract: In recent decades, Protestant population has grown rapidly in most Latin American countries, including Mexico. The growth has been particularly fast in rural and indigenous areas, where Protestantism is often claimed to trigger profound socio-cultural changes. This article discusses the impact of Protestant growth on customs, collective practices and local identities using the example of indigenous Zapotec communities of the Sierra Juárez in northern Oaxaca. Drawing on the author’s intermittent fieldwork in the region since 1998, most recently in 2012, the article first scrutinises some of the recurring local percep- tions of Protestant growth in the Sierra Juárez and their impact on communal life. Particular attention will be paid to converts’ break with various customary practices pertaining to what locally is referred to as usos y costumbres. The article will then critically revise the claims about the culturally destructive influence of Protestantism, suggesting that the socio-cultural changes in contemporary indigenous communities of Oaxaca may actually be caused by more general mod- ernising and globalising forces, and that the transformative role of Protestantism is often exaggerated. Key words: Protestantism, indigenous customs, culture, identity, Oaxaca, Za- potecs INTRODUCTION Since the 1960s, Protestant churches – various Pentecostal and neo-Pentecostal churches in particular – have grown rapidly in Latin America. The alleged corollaries of this growth – converts’ emphasis on success and prosperity, more individualist worldview, and more emotional relationship with one’s faith – have often been considered by scholars as vehicles of much broader and deeper social and cultural changes than the mere fragmentation of the ‘religious field’ or the makeover of individual converts’ lives.
    [Show full text]