Relaciones 124, otoño 2010, vol. xxxi

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Presentation

Herón Pérez Martínez

elaciones devotes issue 124 to exploring aspects of the vast and highly valued worlds of religion and politics, which intersect in many ways and reveal, in widely diverse forms, how greatly both are fed by, and feed on, broad and compe-

lling quotas of everyday power. Since the dawn of history, religion and politics have been the poles that organize power and lend meaning to the unfolding of human coexistence. While the gods may well have de-termined the forms and dimensions of politics in both the Ancient Near East and Crete-Mycenaean Greece, it was surely politics that created those gods and developed them according to its interests: myths of the gods give rulers credibility, while the latter construct their truths on the back of religion, as documental sources like the Pentateuch reveal; hy-brid documents those –half political, half religious– that recoup and re-cord ancestral traditions while offering political explanations shrouded in religious garb.

Religion and politics played a decisive role in the conquest of the New World. In this regard, for example, the cover of one of the two edi-tions of Bernal Díaz del Castillo’s Historia verdadera de la conquista de la Nueva España that challenge for the honor of being the editio princeps be-comes significant. The cover of one of the Madrid editions (both are dated in 1632) includes an engraving of Jean I of Courbes that consists of a porti-co finished with a split frontispiece, in the middle of which a royal coat-of-arms crowns a world where one reads the legend America condita. On a second plane, Hernán Cortés appears to the left of the title of Bernal’s work with Fray Bartolomé de Olmedo on the right, both standing in front of imposing pairs of Corinthian columns that bear the rest of the emblem:

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manu over Cortés’ head, ore over Olmedo’s. The former’s right hand holds a shield depicting the capture of Moctezuma, while his left hand grips a general’s staff. On the opposite side, the shield that Olmedo holds in his left hand shows a missionary (Mercedario) baptizing Indians with a raised cross in his right hand. What this cover of the first edition of the Historia verdadera… depicts is an America founded by the sword-wielding hand of Hernán Cortés that represents war, and Olmedo’s mouth that preached the Word of God. There, religion and politics intertwined to form the basis for the interpretation of daily life in Mexico from the 16th to the 21st centu-ries. This is, of course, the logic that underlay the resistance of the wise Nahuas to the Franciscans who came to Mexico in 1524 and are the subject of El libro de los coloquios, edited by Fray Bernardino de Sahagún, as the three articles in our Thematic Section document: “Processions: Space, Re-ligion and Politics in Orizaba, 1762-1834”, by David Carbajal López; “The Onset of the Reconciliation of Church and State: The Funeral of the Archbishop of Guadalajara, Francisco Orozco y Jiménez”, by Julia Pre-ciado; and Gustavo Andrés Ludueña’s “Locality, Modernity and Mis-sion Performance in the Migration of Catholic Believers to Argentina in the Early 20th Century”,

In the first of these essays, “Processions: Space, Religion and Politics in Orizaba, 1762-1834”, Carbajal López shows how in the second half of the 18th century public spaces in the villa of Orizaba were the scene of numerous processions, practically on a daily basis. Organized mainly by secular religious corporations, those cavalcades combined somber cele-brations with profane presentations, but revealed a growing tendency towards the participation of external actors (first, the king and, after In-dependence, the federal and state governments) as well as greater politi-cization. According to the author, such events literally flooded Orizaba’s urban space in order to render it sacred and consecrate the dominion that corporations –especially of a religious nature– held over it, as the presence of profane actors was progressively constrained. No one cha-llenged corporative religiosity and dominion in the mid- and late-18th century, so it may well be said that the processions were part of a culture that was broadly shared and, in fact, unanimously accepted by all actors.

In the second article, “The Onset of the Reconciliation of Church and State: The Funeral of the Archbishop of Guadalajara, Francisco Orozco y

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Jiménez”, Julia Preciado offers an analysis of the funeral of the Archbis-hop of Guadalajara as a filter, or skylight, that allows her to examine an epoch through the death, and life, of one individual. The essay focuses on the funeral of Francisco Orozco y Jiménez, Archbishop of Guadalaja-ra (who died there in 1936), but is solidly grounded in the political and social context of Jalisco in the 1930s. The author first discusses the utili-zation of the funerals of famous men to highlight their function as poli-tical opportunities. As we have no such studies of figures from the Ca-tholic Church, she proposes turning to analyses of State funerals as a basis for studying the sepulture ceremonies of bishops and archbishops. In the case of Archbishop Orozco y Jiménez, Dr. Preciado argues that his funeral set in motion an eventual reconciliation of Church and State. In organizing that prelate’s funeral, José Garibi Rivera, his successor, toge-ther with the Church hierarchy in Jalisco, observed strictly the norms laid down by the local government. Through the various rituals invol-ved in the funeral ceremonies, Garibi Rivera sought to show that the Church in Guadalajara was willing to enter into a new era of conciliation with the State, at a time when the modus vivendi between those two enti-ties was on the verge of breaking down at the national level. The author concludes that in 1936, Garibi Rivera made sure that the weight of the tombstone that sealed Orozco y Jiménez’ grave would also topple the political weight of the Church in Guadalajara.

In the third contribution, “Locality, Modernity and Mission Perfor-mance in the Migration of Catholic Believers to Argentina in the Early 20th Century”, Gustavo Andrés Ludueña deals with a kind of religious activity that has always been tinged with politics. He shows that in the late 19th and early 20th centuries, a significant number of Catholic con-gregations and religious orders became established in different places in Latin America. Characterized by encounters with a cultural other that emerged from a unique situation of geographical displacement, the application of a well-prepared mission performance made possible the construction of evangelized localities and evangelizers destined to build a new, Romanized Catholicism in Latin American spaces.

This article launches new inquiries and lines of research into the role of the Catholic men and women who worked –and still work– in such Latin American social conglomerates. On this basis, Ludueña affirms

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that the orbit of operations of the Benedictines, centered primarily on various doctrines and sacerdotal activities, transformed them –and su-rely many others– into the forgers of a model of ministerial practice in which the project that entailed the migration of missionaries came to have consequences for both the strictly religious sphere as well as secu-lar circles. In the latter, for example, missionaries (both male and female) collaborated to bring about nothing less than the modernization of a state in the process of constitution by building a unique form of civility.

Patricio Herrera González’ contribution discerns on a small scale the complex problems that Mexico faced in the early 20th century when it came to recognizing workers as subjects of law and participants in capi-talist modernity. The focus of his study is Zamora, a small city nestled in the fertile lands of Western Mexico, characterized by an incipient urba-nization and strong links to very active consumer markets involving neighboring towns and ranches. The document thus presents a micro-cosm of the complex scenario of the social organization of work that emerged in Mexico through the efforts of many social and political ac-tors involved in a process that was far from free of cracks, negotiations and indifference among local and federal authorities, and even the revo-lutionary bourgeoisie itself. Finally, Herrera González shows that the mere existence of a discourse of socio-political transformation and revo-lution was insufficient to resolve the structural problems of the working class and at the same time guarantee social cohesion.

The General Section begins with Luis Alberto Arrioja Díaz Viruell’s article “Two Visions of One Problem: Communal Indian Lands in Oaxa-ca and Michoacán, 1824-1857”, in which he proposes, first, to depict the position that the governments of Oaxaca and Michoacán adopted with respect to one component of their reality: communal Indian lands. Se-cond, the essay attempts to reveal how the political authorities visuali-zed those territories (from 1824 to 1857), the rhetoric they built and the legal actions they took in that regard. According to Arrioja, the notable discursive coincidences that the governors of the two states shared were based on vociferous criticisms of communal territories that they saw as idle, fallow and unproductive; lands that generated only misery and economic backwardness, and on attempts to promote agrarian re-form programs that would build a bridge between an indigenous world

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“lacking in civilization” and the universe of the so-called “men of rea-son” (“hombres de razón”). Their approaches differed, however, in that the concern of Oaxaca’s governors centered on what to do with the enormous extensions of land held by Indians and how to privatize them without affecting the State’s interests. Politicians in Michoacán, in contrast, discussed how to dissolve the juridical status of the lands that Indians rented or mortgaged to private parties, while assuring that the few tracts to which they held usufruct rights would pass into the hands of individuals or agrarian units firmly articulated into the commercial economy.

The author leaves open the question of why there were indigenous populations in Michoacán, Jalisco and even Zacatecas, that had enough land, a weak attachment to agricultural resources and apparently frag-mented community bonds; while in the states of Oaxaca, Guerrero and Chiapas there emerged a very different reality. Arrioja thus ends with a proposal for future studies that would compare those two realities in search of a better understanding of these contrasts.

The article that follows, “Hydropolitics in Candelaria: From an Analysis of the Basin to a Study of the Interaction of the River with Ri-verside Society”, by Edith F. Kauffer Michel, presents an analysis of the Candelaria River in light of the concept of hydropolitics. The first part focuses on the river and its hydrographic basin, discusses two dimen-sions of this concept, and concludes with observations on the irrelevan-ce of that basin for this issue. The second part evokes the river’s interac-tion with riverside society at three historical moments and in relation to a third dimension of the concept of hydropolitics, one that gives greater complexity to the analysis.

The article concludes that the combination of scales and dimensions of hydropolitics is possible only because the study is based on a broad definition of this concept and explores political interaction as it relates to water, instead of focusing only on the dynamics of conflict and coopera-tion among national states in relation to transborder hydric resources. By directing her gaze successively to the territory of the basin and then to the history of the river and its relation to the human groups that inhabit its banks, Kauffer Michel complicates the analysis of the area’s hydropo-litics and increases the heuristic capacity of the concept itself. The article

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ends by insisting on the need to undertake future anthropological stu-dies of the local dynamics of hydropolitics in the Candelaria area.

Relaciones 124 ends with an article by Gerardo Gutiérrez Cham entit-led, “Fallacious Argumentation in two Religious Newspapers in Jalisco. 19th Century”. This essay presents an analysis of the argumentative strate-gies used in religious discourse in a context of confrontation and debate. The body of the work is a series of texts from 1874 that appeared in two newspapers that published religious propaganda in Jalisco, one Catholic, La Religión y la Sociedad (“Religion and Society”), the other Reformed Christian: La Lanza de San Baltasar (“St. Balthazar’s Lance”). The author’s interest centers on the contrasting perspectives of this polarized confron-tation, and his objective is to highlight the pragmatic-discursive functio-ning of fallacious arguments that constituted special speech acts designed to “attack” and “defend”. Theoretically, he finds his starting point in the pragma-dialectical model of argumentative fallacies associated with Grootendorst, Anscombre/Ducrot and Hamblin, and attempts to de-monstrate how the ideological defense of religious practices and beliefs can be reinforced from the “peripheries” of rationality by using fallacious arguments, such that the issues under discussion pass to a second plane.

The article shows that in the body of discourses analyzed the proces-ses of discussion, refutation and verifying evidence are carried out, to a large degree, on the basis of fallacious arguments. Though it may be possible to see these from a logical perspective as “deficient” forms of reasoning, it is also true that from a pragmatic perspective such falla-cious arguments play an important role in the persuasive transmission of polarized messages. The author’s corpus makes it clear that one of the most oft-reiterated fallacies is that of the personal attack; i.e., the fallacy ad hominem, which made it possible to procure a “shift” of the argumen-tative focus so that the important issue was no longer the content of the arguments but, rather, the strength of the attacks and the degree to which one side succeeded in discrediting the other.

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abstracts

Processions: sPace, religion and Politics in orizaba, 1762-1834David Carbajal López

Université Paris I Panthéon-Sorbonne

In the second half of the 18th century, public space in the villa of Orizaba was the scene –practically on a daily basis– of numerous processions. Usually organized by secular religious corporations, they combined de-vout celebrations with exhibitions of a more profane character. Detailed observation of those events reveals a tendency towards a growing parti-cipation by external actors (first, the king, and later, after Independence, the federal and state governments), as well as greater politicization.

Keywords: processions, public ritual, fiestas, religiosity, seculariza-tion, liberalism

the beginnings of conciliation between church and state: the funeral of the archbishoP of guadalajara, francisco orozco y jiménez

Julia Preciado ZamoraCIESAS-Unidad Occidente

In this essay, the analysis of a funeral functions as a kind of keyhole through which it becomes possible to study an epoch by examining the death, and life, of one individual. It analyzes the funeral of the Archbis-hop of Guadalajara, Francisco Orozco y Jiménez (who died there in 1936), in the political and social context of the 1930s in Jalisco.

Keywords: Church, 20th century, study of funerals

locality, modernity and mission Performance in the migration of catholic believers to argentina in the early 20th century

Gustavo Andrés LudueñaUniversidad de Buenos Aires

During the final decades of the 19th century and early years of the 20th, a

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significant number of Catholic religious congregations and orders sett-led in different areas of Latin America. Characterized by encounters with a cultural “other” that emerged from a unique situation of geogra-phical displacement, the deployment of a well-studied mission perfor-mance made it possible to construct evangelized and evangelizing loca-lities destined to build a new Romanized Catholicism in the Latin American sphere.

Keywords: locality, modernity, mission, performance, Catholicism

two visions of one Problem: communal indian lands in oaxaca and michoacán, 1824-1857

Luis Alberto Arrioja Díaz ViruellEl Colegio de Michoacán

This article attempts to demonstrate the position adopted by the repu-blican governments of Oaxaca and Michoacán in relation to one particu-lar component of their reality: communal Indian lands. In addition, it strives to reveal how political authorities visualized those lands from 1824 to 1857, the rhetoric they constructed, and the legal actions they implemented in this respect.

Keywords: anticorporativism, disamortization, Indian towns, com-munal lands, liberal legislation

hydroPolitics in candelaria: from the analysis of the basin to the study of interactions between river and riverside society

Edith F. Kauffer MichelCIESAS-Sureste

This article analyzes the Candelaria River basin in light of the concept of hydropolitics. The first part focuses on the hydrographic basin of the Candelaria River, examining two dimensions of this concept and con-cluding with a discussion of the irrelevance of this basin with respect to this issue. The second section evokes the interactions between the river and riverside society during three historical moments in relation to a

279

third dimension of the concept of hydropolitics that increases the com-plexity of the analysis.

Keywords: Candelaria River, basin, river, hydropolitics, Acalan

fallacious argumentation in two religious newsPaPers in jalisco. 19th century

Gerardo Gutiérrez ChamUniversidad de Guadalajara

This study is part of a research project on argumentative strategies in religious discourse in a context of confrontation and debate. The corpus studied consists of texts from 1874 that appeared in two newspapers in Jalisco which published religious propaganda: one Catholic: La Religión y la Sociedad, (“Religion and Society”), the other Christian Reform: La Lanza de San Baltasar (“St. Balthazar’s Lance”). Interest centers on the contrasting perspectives of a polarized confrontation that shows the pragmatic-discursive functioning of fallacious arguments that served as special speech acts designed to “attack” or “defend”. The theoretical basis is the pragma-dialectic model of argumentative fallacies (Grooten-dorst 2003; Anscombre and Ducrot 1988; Hamblin 1970) that shows how the ideological defense of religious practices and beliefs could be streng-thened from the “peripheries” of rationality through the predominance of fallacious arguments; such that the topics under discussion passed to a second plane of importance.

Keywords: discourse, press, religious, argumentation, fallacies

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Los autores

david carbajal lóPez. Doctor en Historia por la Universidad de París I Panteón-Sorbona, actualmente realiza una estancia posdoctoral en la Escuela de Estudios Hispano-Americanos de Sevilla. Ha obtenido el premio “Francisco Xavier Clavijero” del Instituto Nacional de Antropo-logía e Historia (México) en la categoría tesis de licenciatura (2003) y te-sis de maestría (2006). Autor del libro La política eclesiástica del estado de Veracruz, 1824-1834, editado por Miguel Ángel Porrúa y el INAH.

julia Preciado zamora es historiadora y profesora investigadora en el Centro de Investigaciones y Estudios Superiores en Antropología Social (CIESAS unidad Occidente). Obtuvo el doctorado en Ciencias Sociales en esa institución, y es miembro del Sistema Nacional de Investigado-res. Ha publicado libros y artículos acerca de la revolución y la insurrec-ción cristera en la región de Jalisco y Colima, así como biografías políti-cas. Su tema de investigación actual es el análisis del uso simbólico de los funerales de jerarcas de la Iglesia católica.

gustavo andrés ludueña es magíster en Antropología Sociocultural por la Memorial University of Newfoundland y doctor en Antropología por la Universidad de Buenos Aires. Es investigador del Consejo Nacional de Investigaciones Científicas y Técnicas de Argentina y del Centro de Investigaciones Etnográficas de la Universidad Nacional de San Martín. Se desempeña igualmente como profesor de Antropología Simbólica en la Universidad de Buenos Aires, y de Métodos y Técnicas en Antropolo-gía Social en la Facultad Latinoamericana de Ciencias Sociales. Sus áreas de estudio tratan sobre teoría antropológica y antropología de la reli-gión. En esta última trabaja sobre el espiritismo y el catolicismo en Amé-rica Latina, en particular, sus relaciones con la política así como sus for-mas rituales, morales, ideológicas y sistemas de práctica. Es también Fellow de Clare Hall College, University of Cambridge.

luis alberto arrioja díaz viruell. Doctor en Historia, Centro de Estu-dios Históricos, El Colegio de México. Investigador Nacional, nivel 1. Adscripción institucional: Centro de Estudios Históricos de El Colegio

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de Michoacán. Entre sus últimas publicaciones destacan: Entre la horca y el cuchillo. La correspondencia de un cacique oaxaqueño: Luis Rodríguez Jacob, 1936-1957, México, Universidad Autónoma Metropolitana, 2009, 216 pp.; Luis Alberto Arrioja Díaz Viruell, Leticia Gamboa Ojeda y Carlos Sánchez Silva, Historia gráfica del Teatro Macedonio Alcalá. Centenario, México, Teatro Macedonio Alcalá, Gobierno del Estado de Oaxaca, Ins-tituto Estatal para la Educación Pública de Oaxaca, Fundación Harp Helú, 2009, 243 pp.; “Pueblos de indios y defensa de la propiedad comu-nal en la Sierra Mixe (Oaxaca), 1856-1863”, pp. 187-221, en Alejandro Tortolero Villaseñor, coord., Agricultura y fiscalidad en la historia re-gional mexicana, México, UAMI, Departamento de Filosofía, 2007, Colec-ción Biblioteca de Signos número 50; “De la prohibición a la persisten-cia: el repartimiento de mercancías en Villa Alta (Oaxaca), 1786-1834”, pp. 91-129, en Daniela Traffano, coord., Reconociendo al pasado. Miradas históricas sobre Oaxaca, México, CIESAS, UABJO, 2008; “La desamortización de la propiedad comunal en la Sierra Mixe (Oaxaca): el caso de San Cris-tóbal Chichicastepec y Santa María Mixistlán, 1856-1863”, pp. 135-168, en Carlos Sánchez Silva (coord.), La desamortización civil en Oaxaca, Méxi-co, Universidad Autónoma Benito Juárez de Oaxaca, Universidad Autó-noma Metropolitana, 2007, Colección del Bicentenario del Nacimiento de Benito Juárez, 1806-2006.

edith françoise Kauffer michel. Doctora en Ciencias Políticas por el Ins-titut d’Etudes Politiques de la Universidad de Aix-Marseille III, Francia (1997). Actualmente es profesora-investigadora Titular B en el Centro de Investigaciones y Estudios Superiores en Antropología Social (CIESAS)- Sureste. Pertenece al Sistema Nacional de Investigadores, Nivel II y es Miembro Honorífico del Sistema Estatal de Investigadores del Estado de Chiapas. Sus temas actuales de trabajo son el agua y la hidropolítica con énfasis en las relaciones internacionales y las políticas hídricas en las seis cuencas transfronterizas entre México, Guatemala y Belice además de su interés por el análisis de las interacciones entre las políticas públi-cas y los diversos contextos locales. Utiliza en las investigaciones reali-zadas, el análisis de las políticas públicas, la perspectiva de género, las teorías de las relaciones internacionales y el concepto de frontera. Privi-legia el abordaje cualitativo.

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gerardo gutiérrez cham es doctor en Análisis del Discurso por la Uni-versidad Autónoma de Madrid. Ha publicado los siguientes títulos de investigación: Teoría del discurso (2003) y La rebelión zapatista en el diario El País (2004). En colaboración ha publicado en los siguientes títulos: Repre-sentación y racismo (2004), Discurso, raza y género (2007), Textos y Argumen-tos(2008), De política lingüística y análisis del discurso. Como narrador ha publicado las novelas: Viaje a los Olivos (1998), Bajo la niebla de Pa-rís (2005). Pertenece al Sistema Nacional de Investigadores. Actualmen-te es profesor e investigador de tiempo completo en el Departamento de Estudios Literarios de la Universidad de Guadalajara.

iLustraciones de este núMero

Página 3: El santo patrono recorre parcelas. Comunidad indígena de Huetamo, Mich., 22 Junio de 2009, Foto de Prudencio Sánchez Maldonado. recuadros deL índice: Exvotos de San Juan de los Lagos, en: Thomas Calvo y Marianne Bèlard, México en un espejo. Los exvotos de San Juan de los Lagos, 1870-1945 (cdrom), unam, cemca, Embajada de Francia, julio 2000.Página 9: Corpus Christi, Cortazar Gto. Foto de Eduardo Santiago Nabor. Página 17: Virgen de los Dolores, Procesión del Señor de la Salud, Semana Santa 2001, Zamora, Mich., foto de Alberto Flores Hernández. Página 123: Portal de Zamora a principios del siglo XX. Anónimo.Página 141: Preparando la tierra. Foto de Ricardo Barthelemy, Fondo Ricardo Bar-thelemy, Biblioteca “Luis González” de El Colegio de Michoacán.Página 247: Procesión. Foto de Ricardo Barthelemy, Fondo Ricardo Barthelemy, Biblioteca “Luis González” de El Colegio de Michoacán.

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Religión y política

núMero 124 . otoño 2010 se terMinó de

iMPriMir en eL Mes de dicieMbre de 2010

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La edición consta de 750 ejeMPLares.