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By Dermot Keogh (eds.)

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While he has found few imitators, the ideals Camilo Torres espoused remain alive, in a call to change beyond reform, and to political action beyond electoral vehicles. In any case, Christian Democracy was not the only 'model' to appear on the Latin American scene in 1964. That year also witnessed the military coup in Brazil, which set a standard for the next twenty years of authoritarian rule in the region. The Brazilian example was followed in the 1970s by profoundly reactionary regimes in Uruguay and Chile, and (in fits and starts throughout the period) in Argentina.

But despite this reorientation, much research remains elitefocused, concerned above all with the development of structures and agendas created in the churches and projected outward to popular groups. Studies now commonly ask how institutions view the people and make a legitimate place for them in doctrine, ideology, and structure. But suppose we invert the question, and ask instead how Basic Trends and Likely Futures 27 people view the institution? How do average men and women see the big structures of religion and politics?

26. 27. 23 Colombie (9 April 1948). Fonctions socia/es et fonctionement de /'institution catholique (Paris, 1981), 334 p. (third year thesis, Ecole des hautes etudes en sciences sociales). Charles Conlacines, Chili. L'Eglise catholique (1958-1976) (Paris: L'Harmattan, 1977) 274 p. Vicaria de Ia Solidaridad del Arzobispado de Santiago de Chile (which published the Bulletin Solidaridad). Can one then speak of a 'disintegration of the Catholic ideological block' or suppose that this integration was more apparent than profound?

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