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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]

The growing diversity of today's societies has generated increasing interest across different subject areas that aim to help make these societies fairer and more inclusive. The constant increase in migrations and the broadening of the concept of diversity and its intersections, together with social challenges and the acceptance of this diversity, mean this issue needs to be dealt with, especially in the educational sphere. This research uses a case study to assess the perception and experience of cultural and religious diversity among young people at a state secondary school in the city of Barcelona, Spain. The case is analyzed through a mixed method, using quantitative data obtained through the exploitation of two scales, and qualitative information gained from a reflective pedagogical activity. The results show that students display attitudes of respect and acceptance of cultural and religious diversity while recognizing discriminatory behavior in the society in which they live. A salient point was that a more positive perception of interculturality and interreligiosity was observed in students from non-Spanish family backgrounds than among those born in the country. [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]

Knowledge and love, as well as intellect and will, while remaining distinct, must be understood in man as being intrinsically related on account of his being ordained to a single ultimate end. This responds to the substantial inclination that every human being has for synthesis, for intimate unity. One of the clearest examples of this spirit of synthesis can be recognized in the teaching of Saint Thomas Aquinas; for example, in his attitude of assimilation of the doctrines of many authors, mainly Aristotle and Saint Augustine. We will try to show how, in the thought of Aquinas, faithful to his Augustinian heritage, will and intellect find their rootedness in the memory of oneself, based on the doctrine of the created good according to mode, species, and order. In this the mind is the image of God, to which man is ordered by knowledge and love. Therefore, we can conclude that the memory of oneself is memory of God. We will follow the teachings of the main representatives of the Thomistic School of Barcelona. [ABSTRACT FROM AUTHOR]