Contributors

K. Newman, M. Rohrleitner, S. Mathieu, Bryan Wagner, Marlene L. Daut, K. O’Neill, Jane E. Simonsen, Ruth Wilson Gilmore, Andrew E. Busch, Inna Arzumanova, Sean Metzger, S. C. Kaplan, Robin D. G. Kelley, Sarah Banet‐Weiser
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引用次数: 0

Abstract

In response to growing postwar violence in Guatemala, the United States Agency for International Development (USAID) cosponsored a reality television show in which ten former gang members were split into two teams, each of which was expected to build a sustainable business within Guatemala's formal economy. This competition modeled a kind of entrepreneurial self-fashioning that relied on Christian images and imperatives to "formalize" the show's reportedly delinquent participants. Based on several years of ethnographic fieldwork in Central and North America, this article explores how this Christian self-fashioning dramatizes an increasingly popular strategy for gang prevention and intervention throughout the Americas: regional security by way of good Christian living. Christianity today has become entangled with the geopolitics of American security, especially when it comes to efforts at gang abatement, linking the illegal activities of transnational criminal networks to the morality of individual men and women.
贡献者
为了应对危地马拉战后日益严重的暴力事件,美国国际开发署(USAID)联合发起了一个电视真人秀节目,节目中将10名前帮派成员分成两组,每组都被期望在危地马拉的正规经济中建立一个可持续的业务。这场比赛模仿了一种企业家式的自我塑造,依靠基督教的形象和“正规化”节目中据称有违法行为的参与者的必要性。基于在中美洲和北美洲数年的人种学田野调查,本文探讨了这种基督徒的自我塑造如何戏剧化了整个美洲日益流行的帮派预防和干预策略:通过良好的基督徒生活来实现地区安全。今天的基督教已经与美国安全的地缘政治纠缠在一起,特别是在打击帮派的努力方面,将跨国犯罪网络的非法活动与个人道德联系起来。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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