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Contemporary societies are increasingly multireligious, multiethnic, and multicultural, but to what extent are they ready for coexistence? This paper evaluates the competencies for intercultural and interreligious dialogue in two very different contexts: Barcelona and Melilla, two cities with great ethnic and cultural diversity, in which it is easy to have contact with people of different cultures and religions. To this end, we worked with a total of 1353 adolescents and young people, and four scales were used to evaluate intercultural and interreligious sensitivity, conflict management skills, and prejudices towards unaccompanied migrant minors. The findings suggest that in neither of these two contexts do adolescents and young people form relationships with these minors, despite accepting religious diversity and being educated at school in topics relating to coexistence and spirituality. In fact, participants showed a high level of prejudice towards this population. Implementation of more effective intervention programs in both cities is therefore recommended. [ABSTRACT FROM AUTHOR]

In recent years, Christian Pentecostalism has been one of the most successful religious movements in the province of Barcelona, while the high level of immigration from Latin America has clearly been an influential factor in its development. Yet, despite the fact that Pentecostalism has played a prominent role in religious diversification in Catalonia, it has been the subject of very few studies. This paper seeks to address this gap in research and shed light on an area of fundamental importance to the movement: its ritual dimension. Drawing on ethnographic information from the Iglesia Evangélica el Vallès (Canovelles), we describe and analyze the principal channels of communication with the sacred established by the Latin American Pentecostals. In our conclusions, we show that the communicative practices developed during worship are oriented toward manifesting the presence of the Holy Spirit, leading to the emergence of ritual condensation around this symbolic force. For this purpose, practices such as "praise", the "laying on of hands" and "speaking in tongues" establish sequential and progressive communication with the Holy Spirit throughout the process of worship, culminating in mimetic communication. [ABSTRACT FROM AUTHOR]

For decades, Sikhs have made the choice to migrate to the United Kingdom (UK), the United States of America (USA), or Canada, as these countries are held in high esteem by Sikh communities and appear to afford prestige in socio-cultural terms to those who settle in them. However, changes in border policies (among other considerations such as the greater difficulty of establishing themselves in other countries, the opening of borders by regularization processes in Spain, commercial business purposes, or political reasons) have compelled Sikh migrants to diversify their destinations, which now include many European countries, Spain among them. The first generation of Sikhs arrived in Spain as part of this search for new migratory routes, and there are now sizable Sikh communities settled in different parts of this country. All migrants need to follow a process of adaptation to their new living environment. Moreover, a novel living context may offer new possibilities for migrants to (re)negotiate old identities and create new ones, both at individual and collective levels. This article will explore a case study of a Sikh community in Barcelona to reflect on the forms in which Sikh men and women perceive, question, and manage their identity and their lives in this new migratory context in Spain. The present paper argues that adaptation to the new place implies identity negotiations that include the redefinition of gender roles, changes in the management of body and appearance, and, most particularly, the emergence of new forms of agency among young Sikh women. In addition, we argue that new forms of female agency are made possible not only by the opportunities offered by the new context, but also emerge as a reaction against the many pressures experienced by the young women and exerted by their male counterparts in Sikh communities, as the latter push against the loss of traditional values. [ABSTRACT FROM AUTHOR]