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The 2021 national strike was undoubtedly one of the most important events in Colombia's recent history. Never before had the social protest reached such intensity and breadth as was expressed on April 28, and it continued for at least four months in different cities. Many social sectors with dissimilar agendas demonstrated in the streets throughout the country and faced the repressive and excessive response of the police that left several dead, mutilated, or missing. In this context, the Indigenous movement, one of the main groups participating in the protest, took on public intervention actions in which spirituality had a central place, among them, the call for a "social and communal minga for the care of life." This act, which staged a ritual to constitute a community and popular guard, is an example of how religion is expressed outside the areas socially assigned to it, and allows us to think about the close relationship between spirituality and politics beyond the normative frameworks of liberal secularism. From this perspective, I am interested in exploring the way in which these spiritualities mobilize powers and relationships (with humans and non-humans) as part of a political proposal that problematizes established social orders, subverts dominant frameworks of intelligibility about cultural difference and religious diversity, and challenges our political imagination about what democracy should be. Resumen: El paro nacional de 2021 fue sin duda uno de los acontecimientos más importantes de la historia reciente de Colombia. Nunca antes la protesta social había alcanzado una intensidad y amplitud como la que se expresó a partir del 28 de abril (28A), y se continuó al menos durante cuatro meses en distintas ciudades. Muchos sectores sociales con agendas disímiles se manifestaron en las calles a lo largo y ancho del país y debieron enfrentar la respuesta represiva y desmedida de la Policía que dejó varios muertos, mutilados y desaparecidos. En ese contexto, el movimiento indígena, uno de los actores sociales movilizados, asumió acciones de intervención pública en los que la espiritualidad tuvo un lugar central, entre ellos, el llamado a una "minga social y comunitaria por el cuidado de la vida". Este acto, que puso en escena un ritual para constituir una guardia comunitaria y popular, es un ejemplo de cómo lo religioso se expresa fuera de los ámbitos socialmente asignados a la religión, y nos permite pensar la estrecha relación entre espiritualidad y política, más allá de los marcos normativos propios del secularismo liberal. Desde esta perspectiva, me interesa explorar, de forma situada y en contexto, la manera en que estas espiritualidades movilizan poderes y relaciones (con humanos y no humanos), como parte de una propuesta política que problematiza órdenes sociales establecidos, subvierte marcos de inteligibilidad dominantes sobre la diferencia cultural y la diversidad religiosa, y reta nuestra imaginación política sobre el deber ser de la democracia. [ABSTRACT FROM AUTHOR]

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