The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980

Emerging in 1917 amidst the anxieties of World War I, the Cult of Our Lady of Fátima began with a vision witnessed by three shepherd children in rural Portugal. News of the apparition quickly spread, drawing hundreds, then thousands of pilgrims to the Cova da Iria. This potent symbol of faith soon t...

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Main Author: Arpad von Klimo
Format: Article
Language:English
Published: MDPI AG 2024-02-01
Series:Religions
Subjects:
Online Access:https://www.mdpi.com/2077-1444/15/3/255
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author Arpad von Klimo
author_facet Arpad von Klimo
author_sort Arpad von Klimo
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description Emerging in 1917 amidst the anxieties of World War I, the Cult of Our Lady of Fátima began with a vision witnessed by three shepherd children in rural Portugal. News of the apparition quickly spread, drawing hundreds, then thousands of pilgrims to the Cova da Iria. This potent symbol of faith soon transcended its origin, migrating in the form of venerated statues and dedicated shrines that sprouted across the globe. Particularly intertwined with Portuguese emigration, the cult’s reach extended to former colonies in Africa and Asia (“Ultramar”) and distant communities like Brazil. Statues of Our Lady became beacons of familiarity and solace, offering “homes away from home” for displaced populations. This essay focuses on the discourses surrounding the cult between the early 1930s and 1950s, exploring how Fátima served as a focal point for navigating the social, political, and cultural conflicts inherent in the emigration experience.
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spelling doaj.art-165b15213eb3483d823d0c491215d5b42024-03-27T14:02:04ZengMDPI AGReligions2077-14442024-02-0115325510.3390/rel15030255The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980Arpad von Klimo0Department of History, The Catholic University of America, Washington, DC 20064, USAEmerging in 1917 amidst the anxieties of World War I, the Cult of Our Lady of Fátima began with a vision witnessed by three shepherd children in rural Portugal. News of the apparition quickly spread, drawing hundreds, then thousands of pilgrims to the Cova da Iria. This potent symbol of faith soon transcended its origin, migrating in the form of venerated statues and dedicated shrines that sprouted across the globe. Particularly intertwined with Portuguese emigration, the cult’s reach extended to former colonies in Africa and Asia (“Ultramar”) and distant communities like Brazil. Statues of Our Lady became beacons of familiarity and solace, offering “homes away from home” for displaced populations. This essay focuses on the discourses surrounding the cult between the early 1930s and 1950s, exploring how Fátima served as a focal point for navigating the social, political, and cultural conflicts inherent in the emigration experience.https://www.mdpi.com/2077-1444/15/3/255Marian cultsCatholicismPortugalmigrationcolonialismVatican
spellingShingle Arpad von Klimo
The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980
Religions
Marian cults
Catholicism
Portugal
migration
colonialism
Vatican
title The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980
title_full The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980
title_fullStr The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980
title_full_unstemmed The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980
title_short The Cult of Our Lady of Fátima, Portuguese Colonialism, and Migration, c. 1930–c. 1980
title_sort cult of our lady of fatima portuguese colonialism and migration c 1930 c 1980
topic Marian cults
Catholicism
Portugal
migration
colonialism
Vatican
url https://www.mdpi.com/2077-1444/15/3/255
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