Ethnographic Case Study Differences In Religions

Abstract

In this article, the author focuses on the field of neo-Mayanity and its current transformations. She analyzes these transformations using a historico-ethnographic approach, which includes two phases. The first one consists in reconstructing the historical development of the “Mayan” category in two different social contexts. The second one focuses on current narrative and imageries produced around this category, stemming from ethnographic fieldwork in Mexico and Guatemala. Since the “2012 phenomenon”, in both countries, the accelerating transnationalization of the religious leaders has triggered a resignification of contents through various logics of rearrangement, innovation, cohabitation and glocalization. Finally, she demonstrates that the variations in the different ethnographies are linked with the religious leaders’ biographies and the modes of signification of the “Mayan” category—influenced by the socio-historical contexts of production. View Full-Text

Keywords: glocalization; transnationalization; Central America; neo-Mayanity; 2012 phenomenonglocalization; transnationalization; Central America; neo-Mayanity; 2012 phenomenon

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MDPI and ACS Style

Farahmand, M. Glocalization and Transnationalization in (neo)-Mayanization Processes: Ethnographic Case Studies from Mexico and Guatemala. Religions2016, 7, 17.

AMA Style

Farahmand M. Glocalization and Transnationalization in (neo)-Mayanization Processes: Ethnographic Case Studies from Mexico and Guatemala. Religions. 2016; 7(2):17.

Chicago/Turabian Style

Farahmand, Manéli. 2016. "Glocalization and Transnationalization in (neo)-Mayanization Processes: Ethnographic Case Studies from Mexico and Guatemala." Religions 7, no. 2: 17.

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Abstract

The current study provides an innovative examination of how and why religious networking organizations work for social justice in their local community. Similar to a coalition or community coordinating council, religious networking organizations are formal organizations comprised of individuals from multiple religious congregations who consistently meet to organize around a common goal. Based on over a year and a half of ethnographic participation in two separate religious networking organizations focused on community betterment and social justice, this study reports on the purpose and structure of these organizations, how each used networking to create social capital, and how religion was integrated into the organizations’ social justice work. Findings contribute to the growing literature on social capital, empowering community settings, and the unique role of religious settings in promoting social justice. Implications for future research and practice also are discussed.

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