Introduction to the Special Issue Catholicism and Gender in Modern Spain †

Following several years of feminist mobilisation in Spain and only days before President Pedro Sánchez's announcement a state emergency response to the COVID-19 pandemic, on 1 March 2020 there was demonstration by women outside Almudena Cathedral Madrid. This call from collective calling themselves Revuelta de Mujeres en la Iglesia (Stirring Up Women Church). The group's manifesto demanded that equality between men be put into general practice inside Catholic Church.11 http://www.redescristianas.net/la-revuelta-de-mujeres-en-la-iglesia-hasta-que-la-igualdad-se-haga-costumbre-manifiesto/ (accessed 21 August 2021). Although few — about 600, according organisers22 https://www.vidanuevadigital.com/2020/03/01/la-revuelta-de-mujeres-en-la-iglesia-exige-el-acceso-al-diaconado-y-al-presbiterado-femenino/ were involved demonstration, news had some impact, especially media outlets sympathetic left, such as digital newspapers Eldiario.es Público.33 https://www.publico.es/entrevistas/mujeres-igualdad-iglesia-catolica-mujeres-luchan-igualdad-iglesia-llama-arreglar-flores-no-decisiones-importantes.html https://www.eldiario.es/sociedad/cientos-mujeres-concentran-madrid-igualdad-iglesia_1_1157385.html Even television programme El Intermedio, show is normally quite critical church hierarchy, included theologian Isabel Gómez-Acebo part its series interviews with clear views.44 https://www.lasexta.com/programas/el-intermedio/mujer-tenia-que-ser-sandra-sabates/la-entrevista-de-sandra-sabates-a-isabel-gomez-acebo-una-iglesia-con-mujeres-en-el-poder-seria-mucho-mas-cercana-video_201812055c08477a0cf2d96fe2f9d998.html These events indicate change Spanish society has gone through perception relationship religion. also been reflected historiography. In one way or another, double blindness denounced Ursula King ago relation study religion gender begun disappear.55 U. King, “Introduction: turns religion,” Gender, Religion Diversity: Cross-Cultural Perspectives, ed. T. Beattie (London New York: Continuum, 2005), 1–10. case historiography, this particularly persistent for two reasons. On hand, history excessively focused political institutional elements, namely state, an area which largely absent. Nor did division hagiographic militant religious supported itself, academic unable dispose certain anticlerical prejudices, contribute advancement knowledge field. other following forty National dictatorship led General Franco, tended have biased view religion, typically conceiving it oppressive force against women's emancipation. As such, any form activism within explained being result clergy's manipulation women. Fortunately, new millennium brought important negative trend. progressive internationalisation historiography meant not introduction application category lens interpreting past; aided development more pluralised multifaceted understanding International debates those around feminisation re-masculinisation dimension secularisation process, capacity agency broadly discussed historians conferences, monographs edited volumes.66 Two good overviews issue demonstrate progress studies are M. P. Salomón, “Laicismo, género y religión. Perspectivas historiográficas,” Ayer 61 (2006): 291–308 I. Blasco, “Religión, mujeres historia contemporánea España: un balance historiográfico,” La religiosa España contemporánea: Balance perspectivas, F. Montero, J. Cueva, Louzao (Alcalá Henares: Universidad Alcalá, 2017), 257–77. main objective special introduce international audience most recent innovative research pairing relates nineteenth twentieth centuries. Journal Religious History, lengthy trajectory – than sixty specialism history, constitutes excellent platform task. majority authors participated workshop Gender Contemporary organised Inmaculada Blasco Raúl Mínguez XV Conference Association held Cordoba September 2021. list includes established scholars repute well emerging researchers promising careers who specialise perspective. decades, topic unquestionably given rise debate among specialists What began questioning theory secularisation, dominant 1960s 1970s, eventually become thesis own, that, years, generated numerous critiques. known, applied particular different versions Christianity (Catholic Protestant/Evangelical) West during century first half century. Its origin lay United States later expanded Europe, France. 1980s 1990s expansion driven sociology anthropology turn influenced discursive gender. (or decrease men), appearance sentimental emotional piety, noticeable increase active congregations, link characteristics theory.77 Some reflections can found B. Schneider, “Feminisierung der im 19. Jahrhundert. Perspektiven einer Kontext des deutschen Katholizismus,” Trierer Theologische Zeitschrift 111 (2002): 123–47; Van Osselaer Buerman, “Feminization Thesis: A Survey Historiography Probing Belgian Grounds,” Revue d'histoire ecclésiastique 103 (2008): 497–544 R. Mínguez, “¿Dios cambió sexo? internacional sobre feminización religión algunas reflexiones para decimonónica,” Historia Contemporánea 51 (2015): 397–426. work David Martínez Vilches situated theoretical framework example value introducing categories history. “Mothers Queens” focuses reign II (1833–1868) order analyse figure Virgin Mary used propagandistically likeness Queen her symbolic role mother nation. demonstrates modernity incompatible. fact, sectors knew how exploit contradiction representation model femininity chaotic private life queen delegitimise both monarchy. One serious criticisms related assumption beginning onwards, men. Indicators practice, attendance at Sunday mass taking communion Easter, where always outnumbered men, appear confirm this. However, since number works challenged idea something century, arguing centuries, reason could speak religion.88 Dalarun, “Dieu changea sexe, pour ainsi dire”. faite femme XIe-XVe siècle (Paris: Fayard, 2008) A. Braude, “Women's History American History,” Retelling US Tweed (Berkeley: University California Press, 1997), 87–107. brings us reflect question men's religiosity. spite fact noted above, dedicated thousands pages analysing figures popes, bishops, monks, priests, these barely studied gendered subjects. teams, directed Yvonne Maria Werner, taken task shedding light process construction Christian masculinities centuries.99 Y. ed., Masculinity: Men Northern Europe 19th 20th Centuries (Leuven: Leuven 2011). For critique possible excesses masculinities, see L. Keinänen, “Feminist feminization masculinization Encounters Religion, Gemzöe, Maddrell (Cham: Palgrave Macmillan, 2016), 55–75. Along lines, three evolution masculinity historical contexts. María Cruz Romeo, like Vilches, concentrates middle decades period Church trying recuperate social influence triumph liberal revolution 1820–1823. “A Priest Society?” emphasises importance acquired priests project Re-Christianisation. Drawing principally analysis manuals clerical behaviour, Romeo training priestly masculinity. she goes further; personal sources belonging priest time, attempts approach difficult problem negotiation normative masculine identity individual level. part, Natalia Núñez situates reconfiguration piety context framed Church's attempt gain ground public urban space. “Performing Masculinity” brilliantly examines phenomenon global level then Eucharistic Congress Madrid (1911), played processions devotional activities carried out sphere fundamental importance. Finally, article Mónica Moreno centres final Franco dictatorship. Man Just Like Other Men?” after Civil War, centred combative character expression obedience, entered crisis 1960s. At time emerged alternative models priest, based responsibility, maturity, dialogue people. tensions controversies archetypes base priesthood fall vocation trend now seems irreversible. articles chronologically dictatorship, but Catholicism ways. Uxía Otero addresses discourses gender, body clothing. “Catholic Dressing Dictatorship” performative dressing analyses stage close collaboration civil authorities, attempted regulate dress very strictly. control partly successful until 1950s, surpassed arrival foreign fashion society. contrast, Eider Dios use oral focus subjects received discourses. Housewives Transition” Centres Promotion linked Action their foundation 1959. decisive helping many poor expand horizons begin seriously limits imposed identities education they regime. thus together diverse sample demonstrate, maturity achieved and, other, need continue applying analysis. It our hope collection published will generating historiographical opening up areas research. Data sharing applicable.