By M. Butler
Whereas Mexico's religious historical past after the 1910 Revolution is frequently essentialized as a church-state strength fight, this booklet finds the complexity of interactions among revolution and faith. anticlericalism, indigenous cults and Catholic pilgrimage, these authors display that the Revolution was once a interval of actual non secular swap, in addition to social upheaval.
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Extra info for Faith and Impiety in Revolutionary Mexico (Studies of the Americas)
53 Locally, too, prominent Catholics supported the regime against the Revolution. It is important to stress that this evidence does not derive from ex post facto revolutionary rationalization; the evidence is reasonably reliable contemporary reportage antedating the aggravation of Church-state conflict in 1913–14, when both sides participated in mutual mudslinging and reprisals. 54 Why, then, did the Church—relatively unaffected by anticlerical assaults, in some measure a beneficiary of maderista liberal democracy—welcome Huerta’s coup and even the authoritarian Huerta government?
It could, however, help ensure that the reform proceeded with a good deal of violence and that—for many—the ejido was tarnished by its painful and illegitimate birth. The state enjoyed least success when it sought to create the progressive, secular, scientific “new” Mexican envisioned in the 1930s socialist blueprints. Mass education expanded, but did not bring about a cultural revolution; and mass education continued to expand—under different political auspices—after 1940. The contentious 1940 election revealed deep fissures in the country, with the left on the defensive and the right, including the clerical right, seizing the initiative.
90 If this was an ancient pattern, it was overlaid by a more recent revolutionary patina, the product, in particular, of agrarianism and federal education. It is clear that communities that benefited from revolutionary policies were more disposed to accept anticlericalism, even if not initially keen. Anticlericalism was the price paid for land and schools: conversely, communities—of rancheros, smallholders, or peons—who repudiated agrarianism were more likely to look favorably on the Church and its strident defense of property rights.
Faith and Impiety in Revolutionary Mexico (Studies of the Americas) by M. Butler