Catholics and Political Violence in the Twentieth Century presents a historical reconstruction of the ways in which Catholics have justified the recourse to political violence during the twentieth century, a period marked by major wars, nationalisms, decolonization, ideological clashes, and episodes of genocide. Legitimation processes are particularly complex when this violence is not endorsed by the state, and perhaps used against it. Depending on perspective, the protagonists of this radical form of collective action may be seen as ‘terrorists’ or ‘freedom fighters’. Written by a leading historian of contemporary Catholicism, this book examines a series of case studies from different parts of the world, selected because of the central role played by the Catholic religion. They range from Northern Ireland to the Basque Country, from the Philippines to Colombia, and from Mexico to Rwanda. It highlights how theological sources, paradigms of martyrdom, and symbols of the Christian tradition have provided a catalogue of reasons to give moral value to violence and promote it in the name of God. By looking at the history of Catholicism in global terms and adopting a transnational perspective, Catholics and Political Violence in the Twentieth Century sheds a critical light on the themes that are crucial to understanding the relationship between religion and violence. It will appeal to scholars and students working and studying in the fields of Modern and Contemporary History, Religious Studies, Terrorism Studies, Cultural and Global Studies, Intellectual History, and the History of Political Thought.

This is a comprehensive history of political violence during Europe's incredibly violent twentieth century. Leading scholars examine the causes and dynamics of war, revolution, counterrevolution, genocide, ethnic cleansing, terrorism and state repression. They locate these manifestations of political violence within their full transnational and comparative contexts and within broader trends in European history from the beginning of the dissolution of the Ottoman Empire in the late nineteenth-century, through the two world wars, to the Yugoslav Wars and the rise of fundamentalist terrorism. The book spans a 'greater Europe' stretching from Ireland and Iberia to the Baltic, the Caucasus, Turkey and the southern shores of the Mediterranean. It sheds new light on the extent to which political violence in twentieth-century Europe was inseparable from the generation of new forms of state power and their projection into other societies, be they distant territories of imperial conquest or ones much closer to home.

Catholics and Communists in Twentieth-Century Italy explores the critical moments in the relationship between the Catholic world and the Italian left, providing unmatched insight into one of the most significant dynamics in political and religious history in Italy in the last hundred years. The book covers the Catholic Communist movement in Rome (1937-45), the experience of the Resistenza, the governmental collaboration between the Catholic Party (DC) and the Italian Communist Party (PCI) until 1947, and the dialogue between some of the key figures in both spheres in the tensest years of the Cold War. Daniela Saresella even goes on to consider the legacy that these interactions have left in Italy in the 21st century. This pioneering study is the first on the subject in the English language and is of vital significance to historians of modern Italy and the Church alike.

This book analyzes violence involving Catholics in the nineteenth-century world – revealing the motives for violence, showing the link between religious and secular grievances, and illuminating Catholic pluralism. Catholics and Violence in the Nineteenth-Century Global World is the first study to systematically analyze the link between faith and violent action in modern history. Focusing on incidents involving members of the Roman Catholic Church across the globe, the book offers a kaleidoscopic overview of situations in which physical or symbolic violence attended inner-Catholic, Catholic-secular, and interreligious conflicts. Focusing especially on the role of agency, the authors explore the motives behind, perceptions of, and legitimation strategies for religion-related violence, as well as evaluating debates about conflict and discussing the role of religious leadership in violent incidents. Additionally, they illuminate the complex ways in which religious grievances interacted with secular differences and highlight the plurality of Catholic standpoints. In doing so, the book brings to light the variety of ways in which religion and violence have interacted historically. Showing that the link between faith and violence was more nuanced than theoreticians of ‘religious violence’ suggest, the book will appeal to historians, social scientists, and religious scholars.

This comprehensive volume offers fresh insights on Latin American and Caribbean law before European contact, during the colonial and early republican eras and up to the present. It considers the history of legal education, the legal profession, Indigenous legal history, and the legal history concerning Africans and African Americans, other enslaved peoples, women, immigrants, peasants, and workers. This book also examines the various legal frameworks concerning land and other property, commerce and business, labor, crime, marriage, family and domestic conflicts, the church, the welfare state, constitutional law and rights, and legal pluralism. It serves as a current introduction for those new to the field and provides in-depth interpretations, discussions, and bibliographies for those already familiar with the region’s legal history. Contributors are: Diego Acosta, Alejandro Agüero, Sarah C. Chambers, Robert J. Cottrol, Oscar Cruz Barney, Mariana Dias Paes, Tamar Herzog, Marta Lorente Sariñena, M.C. Mirow, Jerome G. Offner, Brian Owensby, Juan Manuel Palacio, Agustín Parise, Rogelio Pérez-Perdomo, Heikki Pihlajamäki, Susan Elizabeth Ramírez, Timo H. Schaefer, William Suárez-Potts, Victor M. Uribe-Uran, Cristián Villalonga, Alex Wisnoski, and Eduardo Zimmermann.

Cowell-Meyers examines the continued sectarian conflict on the island of Ireland from a comparative and historical framework. Analyzing the process through which sectarian conflict was managed on the continent, she identifies the unique evolution of the Irish situation. Whereas European Catholics, such as those in the new Germany, developed an institutional pillar to defend themselves and protect their interests in the modern plural state, Irish Catholics developed a radical nationalist movement in the same period at the end of the 19th century. As elements of the British political system pushed the Irish Catholic mobilization toward more separatist goals and means, they thwarted the process of accommodation seen in other European settings. The shape and dynamics of Catholic mobilization in the last three decades of the 19th century set Catholics and Protestants on a path toward the management of sectarian conflict in Germany and continental Europe and toward the perpetuation of conflict in Ireland. Much like conflict resolution literature, as well as liberal and pluralist theory mischaracterizes the role of exclusive voluntary associations in the amelioration of conflict, Cowell-Meyers asserts that voluntary organizations, if they are encouraged to do so as they were in continental Europe in the late 19th century, can provide the channels through which intense conflicts are managed. Although exclusive mobilizations reinforce social cleavages, careful handling may make them constructive political formations that allow for the channeling of differences. Of particular interest to scholars, students, and other researchers involved with peace and conflict resolution, religion and politics, and the history of modern Ireland and Germany.

This book focuses on the political exile of Catholic Christian Democrats during the global twentieth century, from the end of the First World War to the end of the Cold War. Transcending the common national approach, the present volume puts transnational perspectives at center stage and in doing so aspires to be a genuinely global and longitudinal study. Political Exile in the Global Twentieth Century includes chapters on continental European exile in the United Kingdom and North America through 1945; on Spanish exile following the Civil War (1936–39), throughout the Franco dictatorship; on East-Central European exile from the defeat of Nazi Germany and the establishment of Communist rule (1944–48) through the end of the Cold War; and Latin American exile following the 1973 Chilean coup. Encompassing Europe (both East and West), Latin America, and the United States, Political Exile in the Global Twentieth Century places the diasporas of twentieth-century Christian Democracy within broader, global debates on political exile and migration.

This book directly challenges the stereotype that women are inherently peaceable by examining female combatants’ involvement in ethno-national conflicts. Drawing upon empirical case studies of Sri Lanka and Northern Ireland, this study explores the ways in which women have traditionally been depicted. Whereas women have predominantly been seen as victims of conflict, this book acknowledges the reality of women as active combatants. Indeed, female soldiers/irregulars are features of most modern conflicts, and particularly in ethno-nationalist violence – until now largely ignored by mainstream scholarship. Original interview material from the author’s extensive fieldwork addresses why, and how, some women choose to become violently engaged in nationalist conflicts. It also highlights the personal / political costs and benefits incurred by such women. This book provides a valuable insight into female combatants, and is a significant contribution to the literature. This book will be of great interest to students of political violence, ethnic conflict, gender studies and international relations in general.

Through comparative and historical analysis, the book shows that reconstructive coalitions, such as labor and pan-Christian moral movements, affect minority incorporation and bring Catholics and Protestants together under new identities and significantly improving Catholic standing. It provides overviews of the history of Catholics in Australia, Canada, and the United States while at the same time advancing unique arguments about the impact of coalitions on minority politics.

On August 3rd, 1976, in Córdoba, Argentina's second largest city, Fr. James Week and five seminarians from the Missionaries of La Salette were kidnapped. A mob burst into the house they shared, claiming to be police looking for "subversive fighters." The seminarians were jailed and tortured for two months before eventually being exiled to the United States. The perpetrators were part of the Argentine military government that took power under President General Jorge Videla in 1976, ostensibly to fight Communism in the name of Christian Civilization. Videla claimed to lead a Catholic government, yet the government killed and persecuted many Catholics as part of Argentina's infamous Dirty War. Critics claim that the Church did nothing to alleviate the situation, even serving as an accomplice to the dictators. Leaders of the Church have claimed they did not fully know what was going on, and that they tried to help when they could. Gustavo Morello draws on interviews with victims of forced disappearance, documents from the state and the Church, field observation, and participant observation in order to provide a deeper view of the relationship between Catholicism and state terrorism during Argentina's Dirty War. Morello uses the case of the seminarians to explore the complex relationship between Catholic faith and political violence during the Dirty War-a relationship that has received renewed attention since Argentina's own Jorge Mario Bergoglio became Pope Francis. Unlike in countries such as Chile and Brazil, Argentina's political violence was seen as an acceptable tool in propagating political involvement; both the guerrillas and the military government were able to gain popular support. Morello examines how the Argentine government deployed a discourse of Catholicism to justify the violence that it imposed on Catholics and how the official Catholic hierarchy in Argentina rationalized their silence in the face of this violence. Most interestingly, Morello investigates how Catholic victims of state violence and their supporters understood their own faith in this complicated context: what it meant to be Catholic under Argentina's dictatorship.