Latin American Religion

PURPOSE
• To enable the student to better understand the history, development and fragmentation of the Pentecostal movement in Latin America.
• To cause the student to reflect upon the positive and negative contributions that the Pentecostal movement has brought to the evangelical movement in Latin America as a whole.
• To equip the student to formulate a strategy for church planting in Latin America that will take into consideration the tremendous influence of Pentecostals.

This paper is an (unpublished) literature review of three books on the Taíno, which focuses on their political, social, and religious life. This review is primarily concerned with identifying features of these works' significance for the ethnographic study of religion and society in the Caribbean today. The three books under review are Irving Rouse's The Tainos: Rise and Decline of the People Who Greeted Columbus; William F. Keegan's Taíno Indian Myth and Practice: The Arrival of the Stranger King; and Fatima Bercht, Estrellita Brodsky, John A. Farmer, and Dicey Taylor (eds.) for Museo del Barrio's collection Taíno: Pre-Columbian Art and Culture from the Caribbean.

This book is about religious women’s contributions to others’ salvation in seventeenth and eighteenth century Spanish America and the Philippines, a subject that has been little studied in previous research. In this investigation, special emphasis is put on aspects of the colonial gender
relations that have bearing on the intricate relationships between the apostolic and contemplative forms of religious life as presented in colonial texts by and about these women. The majority of them were nuns, who lived a life in enclosure, a fact that in a most concrete way constrained the physical mobility normally seen as a presupposition for apostolic endeavours.

Despite the constrictions of space and agency that were related to their female gender, many women in the Spanish colonial empire, whether nuns or other contemplatives, were said to have functions in the missionary enterprise. As a consequence of their love of God and neighbour, they felt a vocation for missionary work, they prayed and suffered for the salvation of others, they taught and counselled people who came to them with their religious and moral queries, and some claimed that they were transported in spirit to the mission frontiers where they carried out similar work as the male missionaries, albeit in
a supernatural way.

In the first part the article offers a preliminary synoptic approach to Buddhism in South America in general. The latter part is based on a combination of different kinds of references, including academic sources, official statistics of religion launched by governmental and research agencies Buddhist directories, estimations of the statistical relevance of Buddhism by continent, by country or in a city, and homepages run by Buddhists institutions active in South America. Since research on Buddhism in Brazil is well advanced, the reader can expect more details in the second part of this essay dedicated to a description and interpretation of the situation in the only Portuguese speaking country in South America.

In this book Napolitano shows the rendering of migration present at the heart of the 21C Roman Catholic Church and why this is a key battleground for a changing Europe. She shows how Catholic Latin American lay and religious migrants and their histories in Rome point to an Atlantic Return from the Americas that challenges an Euro-centric, Roman Catholic identity. She queries national, municipal histories and Vatican pastoral teachings through documented and undocumented migrants' experiences and devotions and shows how multiple forms of being Catholic inform gender, labour and sexuality at the heart of Catholicism in Europe. By studying present celebrations of the Virgin of Guadalupe and El Señor de los Milagros, Papal Encyclicals, the Latin American Catholic Mission and the order of the Legionaries of Christ in Rome she bridges the long-standing divide between the study of popular and institutional Catholicism, and between current circulations of affects around migration in Italy and the Catholic Church's historical anxieties and hopes of conversion since the early missionization of the  Americas. Through an Atlantic and transnational perspective Napolitano shows how the Roman Catholic Church is a passionate machine, an ethical and political subject that reignites a passion for Catholicism based on one hand on Papal liturgy and the importance of the moral truth, and on the other on how diverse Catholic migrants can become an apostolic vessel for new blood in a Europe perceived as having cooled to the Catholic faith.

El estudio de la presencia del budismo en México está en sus comienzos, como parte de la diversidad budista encontramos a la Soka Gakkai (SG). Este artículo tiene el objetivo de exponer los motivos de conversión en los miembros de la sg de Mérida, desde la perspectiva subjetivista y objetivista. A partir del modelo de estudio de Marzal, indagamos la forma de contacto entre los conversos y la organización. Además, exploramos las razones personales de conversión y las que se desprenden del análisis socioantropológico. Esto permite conocer una de las formas de integración de los budismos en sociedades ajenas a su origen.
Palabras clave: conversión, budismo, nuevos movimientos religiosos, Soka Gakkai

The story of the evolution of a sacred image in the New World. It starts with the first westbound boat from Spain in the fifteenth century and takes the reader through the interwoven migrations of people and ideas, into the world of modern-day Santería in the United States.

Drawing on modern ethnography, scholars often characterize ancient Maya religion as "covenants" involving human beings generating merit through ritual activity in order to repay a primordial debt to the gods. However, models based on modern ethnography alone would not allow us to recognize the impact on Maya religions of those Christian discourses of debt and merit that accompanied sixteenth-century colonization. This article attempts to historicize our understanding of indigenous Mesoamerican theologies by examining how early Colonial indigenous language texts describe moral and ritual obligations to the gods in terms of their societies' economies. The specific case study here compares two contemporaneous sixteenth-century K'iche' Maya texts: the Popol Wuj by traditionalist K'iche' elites and the Theologia Indorum by the Dominican friar Domingo de Vico. Comparison of these texts' use of exchange-related lexicon illustrates that the traditionalist theological discourse of the Popol Wuj, which emphasizes reciprocal obligations between different beings within an ontological hierarchy, came to exist alongside Christian K'iche' discourses with a more mercantile religious language of spiritual debt payment. It is argued that these results have potential implications for our assessment of ethnohistorical sources on indigenous theology from elsewhere throughout Mesoamerica as well.

This is the story of a Mexican occult image: Santísima Muerte, Holy Death, the robed, skeletal figure of Death herself. In this paper, I begin by describing my encounters with Santísima Muerte in Tucson, Arizona and along the U.S.-Mexico Border. I then discuss the phenomenon of Mexican 'oraciones' and printed spell cards in general, looking especially at the Mediterranean origin of the erotic domination spells we find in Latin America today. Next, I try to understand the history of the Oración de la Santísima Muerte -- itself a spell of erotic domination -- in colonial Mexico. Finally, I look at Santísima Muerte's increasingly diversified role in Mexican magic and religion today, with a nod to her growing presence in the United States.

Definition Religious deinstitutionalization in Latin America has been generally defined taking the Catholic monopoly breakdown as its starting point. Shaped during colonial times, this monopoly enjoyed a hypothetical continuity that has been challenged with different degrees of success by secularizing liberalism since the beginning of the independence processes in the region. Moreover, deinstitutionalization has been analyzed mainly by means of analytical categories that conceive what is religious as a synonym for ecclesiastical organization. From this point of view, there exist contemporary processes related to the spiritual turn in religiousness, which specifically linked to the so-called New Age. Characterized by the lack of central organization, these processes would account for a deinstitutionalization movement.

In the Mexican Diocese of Cuernavaca, conciliar reforms that sought to curtail devotion to saints and make other corrections to structures of popular piety met with
significant resistance. Especially in indigenous communities identifying as “traditionalist,” efforts to remove saints were sometimes met with organized resistance, outright rebellion, and even violence.

English
This work analyzes main historical, conceptual and methodological common interests between Anthropology and History of Religions, as disciplines that study religious phenomena within society, history and culture.  The paper accounts for these disciplines' key current areas of inquiry as well as the trajectories of conspicuous researchers from both of them. Emphasis is located on research from/of Latin America, compared with main tendencies and questioning within the U.S. and European academic fields.

Spanish:
Este trabajo sintetiza algunas de las principales líneas de encuentro entre la antropología de la religión y la historia de las religiones como disciplinas que analizan los fenómenos religiosos dentro de la sociedad, la historia y la cultura. Se trabajará sobre las principales líneas de investigación actuales de ambas disciplinas, teniendo en cuenta también algunas trayectorias históricas de investigadores que marcaron rumbos teóricos, metodológicos y temáticos pioneros. Se enfatizarán investigaciones en/sobre América Latina, comparándose asimismo con las principales tendencias y preguntas actuales dentro de la academia de los EEUU y Europa.

A Paper Presented for the Independent Scholar Book Lecture
Hispanic Theological Initiative, Princeton Theological Seminary
July 1, 2015

The history of Christianity in Latin America has been written through a number of interpretive lenses-- theological, sociological, colonialist, missiological. These approaches often fail to take into account the multicultural, multiracial, and religiously pluralistic nature of Christianity in the region. They have often resulted in the positing of binaries-- popular/elite, Catholic/Protestant, church/sect, etc that do not adequately reflect the realities of lived faith and identity. The author posits an interpretive lens drawn from the casta paintings of the late colonial period and post-colonial thought that emphasizes the ways in which religious identity and practice are formed and the ever changing states of flux between the borders of identity and becoming.

Les damos nuestra más calurosa bienvenida a «El budismo en los países de habla hispana», una edición especial de Buddhistdoor en Español, concebida con el objetivo de presentar una visión concisa, pero perspicaz e informativa sobre la historia y situación actual del budismo en América Latina y España.

http://espanol.buddhistdoor.net/ediciones-especiales/budismo-en-paises-habla-hispana/

English:
From an anthropological perspective religious phenomena, be them well settled institutions as well as fragmented, scattered, protean groups are regarded as social expressions of ways of being related to ideas, dogmas, feelings and embodiment immersed in dimensions of history, class, gender, nationality, ethnic and/or sociopolitical boundaries. Argentine modernity, as an outcome of a wider historical process of European expansion, colonization,,and nation-building is traversed by the religious hegemony of Christianity in its Roman Catholic persuasion.  Catholicism became the hegemonic actor in the social-religious field, within which different forms of Protestantism, Judaism, and Eastern religions were considered almost “foreign” actors in the national scenario. In this book we analyze religious institutions as well as groups and communities related to religious phenomena little addressed in academic studies in Argentina, that share peripheral loci in the religious field. We propose to call them sacred peripheries in the sense that they propose non-mainstream cosmologies, ontologies, rituals, organization and identities. This book analyzes some of these sacred peripheries stressing a socio-anthropological and historical perspective. They include the Argentine spiritist Escuela Científica Basilio, esoteric schools such as AMORC Rosicrucianism and Anthroposophy, the Santo Daime church, Zen Buddhism, and UFO religions.  They are regarded as critical projects of Latin American modernity condensed in their sociological, ideological and ontological imaginaries and practices.

Spanish:

La modernidad argentina como parte de un amplio fenómeno regional latinoamericano, puede identificarse con la expansión de modelos del capitalismo europeo condensados en modos de producción económica, y en lógicas de organización cultural (un territorio, una lengua, una religión). El proceso histórico argentino invisibilizó las denominadas “minorías religiosas”, construyendo una ideología nacional donde rasgos diferentes a los del catolicismo estaban ausentes de los diacríticos simbólicos de la argentinidad. En este en este libro se analizan grupos e instituciones que no pertenecen al mainstream del campo religioso argentino y poco conocidos dentro de los estudios académicos, que suele parcializarlos dentro de zonas de subalternidad como el de las poblaciones indígenas, los  sectores populares, o alteridades exóticas englobadas bajo la ambigua y ciertamente ecléctica categoría de la Nueva Era. Aquí nos dedicaremos a lo que denominamos periferias sagradas en la Argentina, integradas por grupos e instituciones heterodoxos dentro del universo sociorreligioso que se relacionan con los cambios sociales y culturales ligados al proyecto de la modernidad, incluida la formación de los estados nacionales, y sus particulares apropiaciones en el espacio regional. Es el caso, como observaremos a lo largo de este libro, de los grupos espiritistas, las escuelas esotéricas como el rosacrucismo y la antroposofía, los experimentos sincréticos brasileños del Santo Daime, la internacionalización del budismo Zen y los meta-sincretismos propios de la llamada Nueva Era, que mancomunan desde terapias neo-shamánicas hasta nuevas geografías sagradas reveladas a partir del contacto con grupos “extraterrestres”. Todos ellos, como relecturas críticas de la modernidad latinoamericana, nos muestran en sus mitos, en su cosmovisión y ethos, en sus rituales, en sus formas de organización, en sus contradicciones, en sus ideales utópicos, profundas reflexiones sobre la constitución del ser-en-el-mundo en esta parte del mapa geopolítico

Only after the invention and emergence of liberation theology from Latin America did Gustavo Gutiérrez, one of the “fathers” of liberation theology, write his foundational work in 1971 – A Theology of Liberation. This work in particular introduced liberation theology, especially from the Latin American context, to the wider world. While a rather theoretical and theologically technical tome, Gutiérrez’s treatise reflected an attempt to generate a grassroots, or “popular,” theological movement. As a result, a wide variety of other genres—namely “popular” genres such as sermons, comics, poetry, folk music, murals, catechism lessons, testimonios, human rights reports, et cetera—have been employed over the decades to also reflect upon, generate, and disseminate or introduce liberation theology by Catholic and Protestant intellectuals. This course will serve as a basic introduction to some of the initial Latin American liberation theologians (as well as their critics, such as the U.S. Reagan administration, the Vatican, and indigenous peoples), their tenants, sources, context, and methods. Furthermore, it will do so by focusing on some of the key “popular” documents that were written at the time for both Latin American and global audiences. In this way, this course will serve as not only an introduction to Latin American liberation theology but also as an introduction to such liberationist introductions.

Este  artigo  reflete  sobre  as  religiões  e  religiosidades  como  problemáticas concernentes aos estudos históricos a partir de conceitos e categorias da História do Tempo Presente. Para tanto, parte  da constatação da presença da religião em nosso presente e da ampliação dessa presença, particularmente, no campo político contemporâneo. Apresenta, a título introdutório, um breve panorama dos estudos sobre  as  religiões  e  religiosidades,  ressaltando  elementos  etimológicos  e epistemológicos que demarcam o campo em questão. Além disso, disserta sobre o lugar  da  memória  na  conformação  das  religiões –mais  especificamente,  das denominações de cunho cristão –a partir das ferramentas analíticas propostas por Danièle  Hervieu-Léger.  E,  por  fim,  problematiza  a  reflexão  sobre  a  memória mediante  uma  breve  análise  de  dados  referentes  à  conversão  religiosa  no  Brasil, referentes  igualmente  às  denominações  de  cunho  cristão,  durante  os  últimos  20 anos.

Este trabajo es parte de un esfuerzo mayor por reconceptualizar el estudio de la diversidad religiosa, proponiendo que tiene una relevancia – y una antiguedad – mucho mayor que la que usualmente le asignamos en la dinámica religiosa de nuestras sociedades. Debido al predominio de perspectivas excesivamente católico-céntricas y sobre-institucionalizadas de la actividad religiosa, así como a la vigencia de una epistemología “modernista”,  la vinculamos casi exclusivamente a la existencia de determinados tipos de grupos que tienen un cierto nivel de organización, perduración en el tiempo y que producen identificaciones religiosas. En este texto quiero llamar la atención hacia los numerosos espacios de sociabilidad religiosa y a la gran cantidad posible de organizaciones de movimientos religiosos donde se producen y transmiten significados y prácticas religiosas que son muy relevantes para la vida cotidiana de las personas, pero que suelen pasar por debajo de nuestro radar teórico-analítico. Deseo ayudar a visibilizarlos académicamente como locus relevantes de producción de creencias y prácticas religiosas. Quiero resaltar la agencia individual pero enmarcada o contextualizada siempre en situaciones de interacción social que no por carecer de denominaciones sociológicas adecuadas son inexistentes o menos relevantes que las que hemos categorizado y visibilizado tradicionalmente (“iglesias”, “sectas”, “cultos”).

As an outcome of anthropological fieldwork, this paper analyzes three institutions located in peripheral places within the Argentine religious field. Analytically, they can be labeled as esoteric groups, because their imaginaries and rituals are linked to Western hermetic and occultist traditions, readapting key ideas of XIXth. century spiritualist positivism. Here we deal with the Escuela Científica Basilio, the Argentine Theosophical Society, and the AMORC Rosacrucian Order, mainly through the description of their imaginaries, doctrines, rituals, technologies of being, and self-presentation in the religious field. We also identify their notions of time and history, that are connected to sacred conceptions of the origins of their traditions and express an idea of remote belonging. In addition, regarding their public performances in the religious sphere, we identify forms of "precautionary identity" by means of which they secure certain positions within it, vis-a-vis negative and/or ambiguous social stereotypes about the esoteric -produced mostly by hegemonic players of the religious field, such as the Roman Catholic Church, and other Protestant groups. Our main purpose it to make visible, in the academic studies of religion, little-known groups and institutions that express philosophical, sociological, and ontological traits of a remarkable cultural richness.

Abstract This paper explores the means by which potters in Ticul, Yucatán, Mexico, materialized their social memory in the gremio festival to honor a ‘Black Christ.’ The gremio’s ‘Black Christ’ is associated with the emergence of a unique indigenous Yucatecan identity in the 17th century, but the gremio activities also materially express occupation, social class, kinds of social relations, and multiple levels of social identity in their performance and in material culture such as banners and pottery. Our study demonstrates the kinds of phenomena involved in creating and evoking social memory with the assumption that the study of the present can reveal the many ways that memory about the past is performed and expressed.

Forum
As a regular feature of Religion and American Culture, the editors invite scholars to comment from different perspectives on an issue or problem central to the study of religion in its American context. The FORUM format is designed to foster the cross- disciplinary study of religion and American culture and to bring to the readers of the journal the latest thoughts of scholars on timely, substantial topics. Contributors to the FORUM are asked to present brief essays or “thought pieces” instead of carefully documented articles.
This FORUM is a little different from those in the past. First, we decided to run a series of essays on a single topic through two issues in 2019. Second, we asked Ari Y. Kelman and Kathryn Lofton to serve as guest curators, assembling authors from different disciplines and perspectives to engage with a remarkable text from five decades ago, but with themes that still resonate today.

The Religious Situation, 1968 (Part 2)

This FORUM uses a volume published in 1968 to reflect on the religious situation today. The Religious Situation: 1968 announced its intention to be “The First in a Series of Annual Volumes.” As it turned out, only one additional volume was published, in 1969. The 1968 collection reprints famous essays (such as “Civil Religion in America” by Robert Bellah and “Religion as a Cultural System” by Clifford Geertz) and issues for the first time many more, including reports on South India and Japanese peace movements; reflections on idolatry, secularization, and secularity; and updates on Jews, Catholics, and Mormons. There is not a single female author; only one author is a person of color. Every essay speaks with enormous diagnostic confidence about its designated subject and with differing sensitivities toward the significant cultural and political tumult that have come to be associated with 1968. There is not a lot of mirth or irony.
In other words: This is a volume very much of its time. Any historian would recognize many contextual elements that indicate its specific moment. Authors generally agree that church attendance is on the decline. Contributors see Vatican II as an inevitable liberalization of the Catholic Church. The Protestants think ecumenism is on the rise. Cold War fears about Russia and the Global South unite several essays, and Cold War glee about American exceptionalism define the tenor of optimism about religious freedom throughout. Nobody mentions the 1965 Immigration Act, and none of the authors sense the Silent Majority that will soon fuel the rise of evangelical voices in the public sphere.
So why return to this volume? Because its authors seek to describe their religious moment and diagnose what their futures might be. This exercise is something of a scholarly ritual, and one we thought it valuable to revisit, with the perspective of fifty years since the original publication. What emerged was less a reflection on “the religious situation” in 1968, and more of a collection of perspectives on how things have changed and how they have not.
We asked scholars to reflect on a specific essay, and answer two questions: Does the essay’s argument stand the test of time? What do you think is the status of its subject today? We don’t assume anyone has read all of the essays in The Religious Situation: 1968, so we encouraged the contributors to be inspired by, but not defined by, those original essays. We hope readers can use these essays to think about the status of certain perennial subjects in the study of American religion.

This article offers a preliminary analytical framework for the study of one of the main forms of global expression of
religious movements in the contemporary scenario and its specific impact on the public sphere: the involvement of
networks of social and political activism at translocal, trasnational and global levels. This is done through the analysis of the relationship between religion and globalisation, with particular attention to Christian groups, stressing two sets of processes: first, the dynamics of visibility and latency within these experiences; and second, the convergence between processes of minoritisation and imbrication of local and global (which will be developed though the concept of glocalisation). The study will be conducted as a comparative analysis of existing networks between Brazil, Argentina and the United Kingdom.

The establishment of a Syriac Orthodox archdiocese in Guatemala and Central America in 2013 marked the appearance of Syriac Christianity in a context that is linguistically, historically, and ethnically radically different from communities in the Middle East and Western diasporas. These “Guatemalan Syriac Orthodox” are predominantly Maya and former Roman Catholics from mostly poor rural areas, displaying Catholic Charismatic-type practices. This article is concerned with Syriac Orthodoxy as a tradition defined by the Church leadership for the Guatemalan context, which was subsequently adapted in Guatemala through negotiation between the local clergy and lay communities. Through this union, the Syriac Orthodox Church has defined what she considers non-negotiable aspects of her tradition (liturgy, Syriac language, etc.) and, more importantly, she has been able to engage in a dynamic of growth outside the Middle East, India, and her diaspora communities and (re)claim a universal scope grounded in the biblical event of Antioch. This article adopts a pluri-disciplinary approach using field work conducted in Los Angeles and Guatemala in late 2018 as well as sources in Spanish, Arabic, English.
https://hugoye.bethmardutho.org/article/hv23n2hager

Nonreligion and Secularity Research Network
5-6 July 2018, King's College London

In his Formations of the Secular, Talal Asad called on researchers to attend to the nuanced, case-specific, historical processes whereby conceptual binaries are established and mobilized towards the formation of the ‘secular’ as a modern epistemic category and ‘secularism’ as a modern political doctrine – what Saba Mahmood has since termed a ‘critical secular studies’. Similarly, proponents of the Critical Religious Studies approach aim to identify the historical circumstances in the West which brought about ‘religion’ as a modern category of thought, in order to problematize the term. Additionally, scholars working on ‘nonreligion’, ‘unbelief’, and ‘religion’s Others’ argue for supplementing these approaches by unpacking the ways in which people draw positively on resources within and beyond traditional religion to fashion worldviews and meaning-making practices.

This conference endeavours to bring these three strands of scholarly work into deeper dialogue with one another, for the purpose of theoretical refinement and advancement across the strands. It aims to provincialize some of the theoretical assumptions made in the literature on nonreligion, which has drawn heavily, though by no means exclusively, from European and North American case studies. It also provides an opportunity to re-read theoretical assumptions made within Critical Secular and Critical Religious Studies, in order to further advance thinking within these areas about phenomena such as atheism, agnosticism, humanism, rationalism and spirituality.

The conference provides an opportunity:

• to showcase rich, empirical fieldwork from case studies from the Middle East, Asia, Sub-Saharan Africa, Caribbean and other regions.
• for scholars of cases from Europe or the Americas to analyse the provincial nature of these case studies, to reflect upon and problematize some of the most significant theoretical concepts used thus far to define the field of study (including, but not limited to, ‘nonreligion’, ‘irreligion’, and ‘unbelief’).
• to think through diversity within these contexts, including the practices and beliefs of non-Christian minority cultures in Europe and the Americas.
• to reflect upon ‘the West’ as a cultural formation and political modality whose geography is not confined to Europe or the Americas.
• for scholars using a range of qualitative and quantitative methodologies, including experimental methods in psychology and cognitive science, to reflect on the implications of these constructed categories for their work.

Reflecting the multidisciplinary nature of its membership, the NSRN welcomes proposals for papers and panels from a diverse range of scholars from Anthropology, Sociology, Geography, History, Religious Studies, Politics, International Studies, Cognitive Science, Psychology, Philosophy, Cultural Studies and the Arts.

Publication Outcome: We are planning to publish a selection of the
papers presented at the conference in a journal special issue.

The deadline for abstract submission (250 words max) is
27 October 2017. Please send your abstract together with a
short biographical note to nsrnconference@gmail.com.

Dr Stacey Gutkowski
Co-Director, Nonreligion and Secularity Research Network
Senior Lecturer in Conflict Studies
Department of War Studies
Faculty of Social Sciences and Public Policy
King’s College London
stacey.gutkowski@kcl.ac.uk
https://staceygutkowski.com
https://www.kcl.ac.uk/sspp/departments/warstudies/people/lecturers/gutkowski.aspx

Abstract This paper explores the means by which potters in Ticul, Yucatán, Mexico, materialized their social memory in the gremio festival to honor a ‘Black Christ.’ The gremio’s ‘Black Christ’ is associated with the emergence of a unique indigenous Yucatecan identity in the 17th century, but the gremio activities also materially express occupation, social class, kinds of social relations, and multiple levels of social identity in their performance and in material culture such as banners and pottery. Our study demonstrates the kinds of phenomena involved in creating and evoking social memory with the assumption that the study of the present can reveal the many ways that memory about the past is performed and expressed.

Este trabalho apresenta um marco preliminar de analise para compreender uma das principais formas de expressao global dos movimentos religiosos no cenario contemporâneo e seu impacto especifico na esfera publica: a insercao em redes de ativismo social e politico em escala translocal, transnacional e global. No que se segue, isto sera feito a partir da problematica da relacao entre religiao e globalizacao, destacando-se, particularmente, dois conjuntos de processos: primeiro, a dinâmica entre ostensividade e invisibilidade nestas experiencias; e segundo, a conjuncao entre processos de minoritizacao e de imbricacao entre local e global (que enfocaremos a partir do conceito de glocalizacao). O estudo sera conduzido como uma analise comparativa das redes existentes entre o Brasil, Argentina e Reino Unido. Normal 0 21 false false false ES-AR X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-s...

In Chile, Islam is primarily the result of Lebanese, Syrian and Palestinian migrations from the 19th and early 20th centuries. Fleeing conditions in the Ottoman Empire, these Levantine immigrants and their descendants permanently settled in Chile and established the first Islamic institutions in the 1920s.

Entrada (entry),  sobre la Soka Gakkai en México en el primer diccionario en español de religiones en Latinoamérica. Este breve texto sitúa a la SGMEx dentro del campo religioso en América Latina, reconociendo sus caracteres en el nivel individual y organizacional.

In this paper I make comments on Talal Asad´s paper "Explaining the religious revival: the Egyptian case", placing it  in current anthropological discussions about postcolonial thinking, global-local religions, orientalism/occidentalism, and the way Western episteme has built its criteria of legitimate knowledge, reason, thruth, freedom, and democracy. In doing so, I introduce Latin American cases which can be compared and contrasted with the Egyptian one.

Este artículo propone la marcada influencia de la religiosidad americana del XIX, insistentemente barroca en su culto a la imagen, en la visión de la mujer y los marginales en la literatura de dicho siglo. Los escritores modernistas incorporarán en su predisposición cada vez más secularizada y escéptica del sentido del dolor humano, ciertos rasgos del martirologio y la beatitud femenina acuñados en los inicios de la Colonia hispanoamericana. Los resultados estéticos y temáticos de dicha incorporación delinearán las premisas estilísticas de lo que se hará en llamar la narrativa fantástica de este subcontinente.

Palabras clave: Latinoamérica, siglo XIX, modernismo, barroco americano, género, religión latinoamericana, literatura latinoamericana

El objetivo de este artículo es reflexionar sobre los factores de expansión del protestantismo histórico en México. Hasta ahora, la historiografía clásica sitúa al elemento ferroviario como medio predilecto de dicho fenómeno religioso; aquí indago sobre su naturaleza, considerando a Yucatán como espacio de análisis histórico. Por tanto, describo los primeros 55 años de presencia del presbiterianismo en Yucatán, enfatizando los elementos de su inserción en las respectivas localidades. Este apartado lo divido en cuatro periodos con el fin de hacer más inteligible la exposición. Posteriormente, relato de manera sumaria el caso específico del pueblo sureño: Akil. Este acercamiento geográfico permite comprender de manera concreta el verdadero rol del ferrocarril en la llegada y establecimiento del protestantismo. Desde estos escenarios se señala las limitaciones de la interpretación que vincula al tren con el protestantismo, proponiendo la distinción analítica entre expansión y crecimien...

El objetivo de este artículo es reflexionar sobre los factores de expansión del protestantismo histórico en México. Hasta ahora, la historiografía clásica sitúa al elemento ferroviario como medio predilecto de dicho fenómeno religioso; aquí indago sobre su naturaleza, considerando a Yucatán como espacio de análisis histórico. Por tanto, describo los primeros 55 años de presencia del presbiterianismo en Yucatán, enfatizando los elementos de su inserción en las respectivas localidades. Este apartado lo divido en cuatro periodos con el fin de hacer más inteligible la exposición. Posteriormente, relato de manera sumaria el caso específico del pueblo sureño: Akil. Este acercamiento geográfico permite comprender de manera concreta el verdadero rol del ferrocarril en la llegada y establecimiento del protestantismo. Desde estos escenarios se señala las limitaciones de la interpretación que vincula al tren con el protestantismo, proponiendo la distinción analítica entre expansión y crecimien...

Sammendrag Dette bokessayet drøfter fremstillinger av latinamerikansk kristendom med utgangspunkt i boka The Rebirth of Latin American Christianity (2014) av Todd Hartch. Artikkelforfatteren gir sin tilslutning til at mikroøkonomiske modeller kan anvendes for å forstå protestantisk vekst og katolsk revitalisering i nyere latinamerikansk kristendom. Samtidig kritiseres tendensen i forskningslitteraturen som Hartch representerer, til å forklare aksepten for basismenigheter innenfor Den katolske kirke ensidig ut fra religiøs konkurranse. Dernest problematiseres vektingen av de ulike strømningene i faglitteraturen som gjenspeiles i Hartchs bok. En oppdatert fremstilling av kristen religion i Latin-Amerika må ikke minst vie den katolsk-karismatiske vekkelsen (CCR) tilstrekkelig oppmerksomhet. Abstract: This book essay evaluates the presentations of Latin American Christianity in The Rebirth of Latin American Christianity (2014) by Todd Hartch. The author of the article agrees to the view that microeconomical models can contribute to understand Protestant growth and Catholic revitalization in contemporary Latin American Christianity. All the same, the tendency within research literature, represented by Hartch, to explain the acceptance of base communities within the Catholic Church solely out of religious competition, is criticized. The representations of the different research trends in this field of study in Hartch's book are also problematized; an updated view of Christian religion in Latin America must pay due attention to the Catholic Charismatic Renewal (CCR). Latin-Amerika har vaert åstedet for noen av de mest spektakulaere omveltningene i kristenheten de seneste tiårene. Frigjøringsteologer og andre radikale kirkelige aktører havnet midt i den ideologiske og militaere kryssilden under den kalde krigen, da de på ulike måter solidariserte seg med fattige. Parallelt med denne politisk kontroversielle utfoldelsen av kristendommen erobret protestantismen, først og fremst i form av pinsevekkelsen, nye religiøse territorier på kontinentet. Det fikk forskere som David Stoll til å spørre om Latin-Amerika var i ferd med å bli protestantisk, og andre til begrunne sine forsøk på falsifikasjon av tesen om kontinentets protestantisk fremtid. 1 Men det er bred enighet om at det har funnet sted så store religiøse endringer i Latin-Amerika at både gjør at mange forskere slutter seg til overskrifter som «Conversion of a Continent» og spør hva en omvendelse av et helt kontinent mer grunnleggende betyr. 2