Showing 1 - 3 of 3 Items

Date: 2023-01-01

Creator: Rene Sebastian Cisneros

Access: Open access

The Oaxacan Guelaguetza Oficial is a folk-dance festival in the state of Oaxaca, Mexico which takes place on the last two Mondays of July each year. This state-sponsored celebration of Oaxacan identity is intertwined within histories of Indigenous religious belief and Catholic everyday practice. The Guelaguetza Oficial can be traced back to late 19thcentury celebrations venerating the Virgen del Carmen Alto. Oaxaqueños today predominantly practice an Indigenous-Catholic tradition whose rituals, festive scripts, pantheon of popular saints, and immanent understandings of heavenly power over earthly events can be traced back to negotiations between Indigenous forms of popular belief and institutionalized Catholic practice. Through historical and present-day religious tensions between existing modes of Indigenous religious belief and institutionalized Oaxacan Catholic practice, this thesis asserts that while Indigeneity often represented an obstacle to different structures of power in Mexican history, hegemonic institutions eventually came to accept the lasting presence of Indigenous identity and religious life to varying degrees within Mexican society and culture. This resulting reading of Guelaguetza demonstrates how religion is fundamentally implicated in the history of public festival and popular culture in Oaxaca. Furthermore, this thesis argues that Indigenous-Catholicism has not lost its prominence in public space in Oaxaca despite the reforms of post-1910 Oaxacan state and Mexican national politics and the effects of globalized neoliberal economies in the late 20th and early 21st centuries.

Date: 2023-01-01

Creator: Salina Chin

Access: Open access

In popular discourse, understandings of queerness and religiosity as antithetical proliferate. However, the political involvement of Portland, Maine’s First Parish Unitarian-Universalist Church in Maine’s queer political movement points to a more complex relationship between the LGBTQ+ community and progressive religious institutions. Through participant observation, archival research, and semi-structured interviews with nine LGBTQ+ community members and informants, I reveal the crucial role of Portland’s First Parish Unitarian-Universalist Church in Maine’s queer political movement from the late 1980s into the present day. On the one hand, progressive faith-based spaces across Maine provide safe spaces for queer political organizing. On the other hand, “ephemeral placemaking” in progressive faith-based spaces represents an assimilationist political strategy that stresses LGBTQ+ respectability. Thus, I argue that queer placemaking in progressive faith-based spaces reflects both subversive and assimilationist politics. LGBTQ+ activists utilize ephemeral placemaking strategies within progressive faith-based spaces to challenge political opposition from the religious Right while also reinforcing what Mikulak (2019) terms “godly homonormativity”: the normalization of LGBTQ+ identity and the upholding of heteronormativity by emphasizing respectability and monogamy. My analysis of queer political organizing within progressive faith-based spaces “queers” religion and LGBTQ+ politics, disrupting dominant narratives of religion as homophobic and LGBTQ+ politics as radical.

Date: 2021-01-01

Creator: Gillian Raley

Access: Open access

This paper analyzes the methods of resistance enacted by women-identifying people in Mississippi against the institutions seeking to police how they understand their own sexuality and bodily autonomy. This analysis draws upon a series of in-depth, semi-structured interviews conducted in the summer of 2020 focused on construction of community, intersectional identity, relationship with the body, and what inputs frame how women in Mississippi understand sex. This project puts these interviews in conversation with literature from a variety of subfields, including resistance studies, the Sociology of the South, and the Sociology of sexuality, all of which help bring the argument behind these data to light. Resistance looks different in different eras, and generally scholars like to analyze resistance as collective action, collective voice, collective struggle. These data instead argue that strategic, individualized resistance is just as vital to marginalized bodies, particularly when explosive action is not possible. Studying strategies of resistance that lurk beneath the surface not only expands what we now see as “radical,” but it also lends insight into where lasting change can begin.