Abstract
On June 5, 2009, a two-page ad titled “Battling for America’s Soul, How Homosexual ‘Marriage’ Threatens Our Nation and Faith” appeared in The New York Times, the Los Angeles Times, and The Washington Post. The American Society for the Defense of Tradition, Family and Property (TFP) sponsored the ads in response to (and in support of) the Supreme Court of California’s ruling opposing gay marriage. Most Americans who looked at these ads might well have asked themselves, “What is TFP?”1 This chapter addresses that question and explores the history, beliefs, activities, and transnational practices and influences of TFP.
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Notes
Similar organizations in other countries are the Covadonga Cultural Society in Spain, Young Bolivians for a Christian Civilization, and Young Canadians for a Christian Civilization. See Tradition Family Property, Half a Century of Epic Anticommunism (Mount Kisco, NY: The Foundation for a Christian Civilization, 1981), p. 113.
Plfnio Corrêa de Oliveira, Nobility and Analogous Traditional Elites in the Allocutions of Pius XII (York, PA: Hamilton Press, 1993), p. xvii.
Liberation Theology emerged in Latin America following the 1968 Latin American Bishop’s Conference in Medellfn, Colombia. This interpretation of Catholicism rejects the close association that the Catholic Church had with the elite and instead argues for a preferential option for the poor. See Roger N. Lancaster, Thanks to God and the Revolution (New York: Columbia University Press, 1988)
Penny Lernoux, Cry of the People (New York: Doubleday, 1980).
Brian H. Smith, The Church and Politics in Chile (Princeton, NJ: Princeton University Press, 1982), pp. 136–37.
Daniel H. Levine, Religion and Politics in Latin America. The Catholic Church in Venezuela and Colombia (Princeton, NJ: Princeton University Press, 1981), p. 35.
Thomas A. Kselmaqn, “Ambivalence and Assumption in the Concept of Popular Religion,” in Religion and Political Conflict in Latin America, ed. Daniel H. Levine (Chapel Hill: University of North Carolina Press, 1986), p. 32.
Thomas C. Wright, Latin America in the Era of the Cuban Revolution (Westport, CT: Praeger, 2001), especially Chapter 3.
Fabio Vidigal Xavier Da Silveira, Frei, el Kerensky Chileno (Buenos Aires: Cruzada, 1967). According to TFP, four editions of the book were published in Brazil, six in Argentina, three in Venezuela, and one each in Colombia, Ecuador, and Italy for a total of 120,000 copies. See Tradition Family Property, Half a Century, p. 118. The TFP’s characterization of Eduardo Frei as the handmaiden of the Communists registered with many in the Chilean right. In 1993 and 1994, I interviewed right-wing Chilean women about the 1960s and the Frei government, and quite a few of them referred to the former president, who they detested, as the Chilean Kerensky.
See Margaret Power, Right-Wing Women in Chile. Feminine Power and the Struggle against Allende, 1964–1973 (University Park: Pennsylvannia State University Press, 2002).
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© 2010 Martin Durham and Margaret Power
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Power, M. (2010). Transnational, Conservative, Catholic, and Anti-Communist: Tradition, Family, and Property (TFP). In: New Perspectives on the Transnational Right. Palgrave Macmillan Transnational History Series. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230115521_5
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DOI: https://doi.org/10.1057/9780230115521_5
Publisher Name: Palgrave Macmillan, New York
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