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In regular contact with urban civilization and the market economy, Shipibo-Konibo society today experiences a phenomenon of religious pluralization between, on the one hand, a marketing, in some villages, of vernacular shamanism aimed at a public of Western tourists in search of mystical and hallucinogenic experiences and, on the other, a growing implantation of protestant churches of different denominations. If, at first sight, this evolution can be analyzed as a form of acculturation, in the light of ethnography, the resulting religious cohabitation reactivates on the contrary a certain predation complex specific to the past, through both ontological and statutory rivalries that would be linked to a close proximity of the approaches of the two institutions. [ABSTRACT FROM AUTHOR]

Il tema della guerra si è imposto come un nodo problematico costante per la riflessione teologica. In stagioni e contesti diversi, i cristiani hanno colto la problematicità di rendere ragione di questa specifica forma di fatto umano alla luce del Vangelo e della fede. Nel corso della vicenda cristiana il problema di assegnare alla guerra un posto nel quadro dei rapporti fra Vangelo e storia ha determinato l'emergere di una pluralità di modelli di analisi e di giudizi sul conflitto armato. L'articolo ripercorre il formarsi dei principali paradigmi teologici a partire dal periodo tardoantico fino alla modernità caratterizzata dagli stati nazionali. In particolare, si prendono in esame come le diverse riflessioni teologiche sulla guerra siano state sviluppate a partire da concezioni diverse del rapporto fra chiesa e potere secolare. Sulle molteplici forme che quel rapporto ha assunto nella vicenda storica della chiesa si sono costruite comprensioni teologiche assai diverse della guerra. [ABSTRACT FROM AUTHOR]

Evangelicalism's role in the history of modern discipline can be seen through two genealogical threads: the reforming and the punitive. Michel Foucault's account of the modern self aligns with the reforming thread, where self-examination is central, aiming to transform society by preventing future disruptions through individual self-reflection and narration. This discipline is evident in carceral and therapeutic institutions, and evangelical conversion plays an important historical role in the development of this disciplinary structure. The punitive thread is also deeply connected to evangelical history. Punitive evangelical punishment was practiced through intimate, mutual surveillance, notably in interracial Baptist churches of the antebellum South. Unlike Foucault's narrative of self-narration in discipline, Baptist discipline was verbally limited and face-to-face, emphasizing humiliation and maintaining patriarchal structures. The history of Baptist discipline, or "watch-care," is useful for thinking through the relationship of religion and policing in American history as both developed out of the patriarchal rights of the father and the desire to manage populations on the move. Resumen: El papel del evangelismo en la historia de la disciplina moderna puede verse a través de dos hilos genealógicos: el reformista y el punitivo. La explicación de Michel Foucault sobre el yo moderno se alinea con el hilo reformista, donde el autoexamen es central, con el objetivo de transformar la sociedad evitando futuras perturbaciones a través de la autorreflexión y la narración individuales. Esta disciplina es evidente en instituciones carcelarias y terapéuticas, y la conversión evangélica juega un papel histórico importante en el desarrollo de esta estructura disciplinaria. El hilo punitivo también está profundamente conectado con la historia evangélica. El castigo evangélico punitivo se practicaba mediante una vigilancia íntima y mutua, especialmente en las iglesias bautistas interraciales del sur anterior a la guerra. A diferencia de la narrativa de Foucault sobre la auto narración en la disciplina, la disciplina bautista era verbalmente limitada y cara a cara, enfatizando la humillación y manteniendo estructuras patriarcales. La historia de la disciplina bautista, o "vigilancia", es útil para reflexionar sobre la relación entre religión y vigilancia en la historia estadounidense, tal como ambas se desarrollaron a partir de los derechos patriarcales del padre y el deseo de gestionar las poblaciones en movimiento. [ABSTRACT FROM AUTHOR]

En contacto regular con la civilización urbana y la economía de mercado, la sociedad shipibo-konibo conoce hoy un fenómeno de pluralización religiosa entre, por un lado, una comercialización, en algunos pueblos, del chamanismo vernáculo destinada a un público de turistas occidentales en busca de experiencias místicas y alucinógenas y, por otro, una implantación creciente de iglesias protestantes de diferentes denominaciones. Si, a primera vista, esta evolución puede analizarse como una forma de aculturación, a la luz de la etnografía, por el contrario, la cohabitación religiosa resultante reactiva un cierto complejo de predación propio del pasado, a través de rivalidades a la vez ontológicas y estatutarias que estarían vinculadas a una proximidad demasiado grande de los enfoques de las dos instituciones.

Contemporary debates on posthumanism and the planetary environmental crisis have led to the questioning of the dichotomies and anthropocentrism of Western modernity. The Indigenous peoples of the Gran Chaco of Argentina, specifically the Qom or Toba, neither privileged the human above other beings that make up the world nor created nature/culture dichotomies. In other words they were, as other Amerindian peoples, neither humanists nor posthumanists. However, in recent decades, the Qom—who since 1960 have combined Pentecostal evangelicalism with shamanism and their particular animism—have begun to differentiate, at least discursively, religion from spirituality. If religion refers to the institutionalized evangelical universe, spirituality corresponds to what international Indigenist norms place within the "ancestral," which tends to be condemned as savage, demonic, dark, and, therefore, as something to be eradicated. The non-human beings of the natural world, the shamanic practices of healing, and the universe of vengeance and of witchcraft were always present—though questioned by official evangelicalism, now they gain greater visibility in religious spaces. This article analyzes aspects of Qom spirituality that challenge the dichotomies that the Indigenous themselves internalized and that destabilizes their perspectives. It considers how advocating a continuity that does not destroy plurality upholds the exceptionality of the human being to cause and solve a planetary crisis that, in regions such as the Gran Chaco, is directly associated with extractivism. Resumen: Los debates contemporáneos sobre el posthumanismo y la crisis medioambiental planetaria han llevado a cuestionar las dicotomías y el antropocentrismo de la modernidad occidental. Los pueblos indígenas del Gran Chaco de Argentina, concretamente los qom o toba, no privilegiaron lo humano por encima de los demás seres que conforman el mundo ni crearon dicotomías como naturaleza/cultura. En otras palabras, no son ni fueron, al igual que otros pueblos amerindios, humanistas ni posthumanistas. Sin embargo, en las últimas décadas, los qom–que desde 1960 combinan el evangelicalismo pentecostal con el chamanismo y su particular animismo- han empezado a diferenciar, al menos discursivamente, religión de espiritualidad. Si la religión se refiere al universo evangélico institucionalizado, la espiritualidad corresponde a lo que las normas indigenistas internacionales sitúan dentro de lo "ancestral", que tiende a ser condenado como salvaje, demoníaco, oscuro y, por tanto, como algo a erradicar. Los seres no-humanos del mundo natural, las prácticas chamánicas de curación y el universo de la venganza y de la brujería siempre estuvieron presentes -aunque cuestionados por el evangelismo oficial- ahora ganan mayor visibilidad en los rituales religiosos. En este artículo despliego aspectos de esta espiritualidad qom, que desafían las dicotomías que los propios indígenas internalizaron y que desestabilizan perspectivas, con el fin de considerar cómo abogar por una continuidad que no destruya la pluralidad, no sostenga la excepcionalidad del ser humano para causar y resolver una crisis planetaria que, en regiones como el Gran Chaco, están asociadas al extractivismo. [ABSTRACT FROM AUTHOR]

O presente artigo é fruto de pesquisa de tese de doutorado cujos fundamentos basilares são diversas pesquisas estatísticas que apontam o incremento dos seguidores de grandes denominações ditas evangélicas, de cariz conservador e adeptas da chamada Teologia da Prosperidade, isto é, a teologia adaptada às necessidades ideológicas do capitalismo contemporâneo. A inserção cada vez mais intensa de líderes religiosos destas denominações em cargos políticos-institucionais no Brasil, concomitantemente com a popularização das ideias de Olavo de Carvalho e o trabalho de agitação e propaganda de organizações ultraliberais e think thanks, foi responsável em grande parte pela eleição do neofascista Jair Bolsonaro na presidência do Brasil, recrudescendo-se assim pautas antipopulares, atacando-se a laicidade do estado, e desmontando as políticas públicas em detrimento da filantropia cristã. Assim, este trabalho visa contribuir com a discussão do ethos neopentecostal na composição do conservadorismo brasileiro contemporâneo, assim como a ameaça ao Projeto Ético-Político do Serviço Social.

En consonancia con un fenómeno creciente en buena parte de los países latinoamericanos, el movimiento evangélico argentino se caracteriza por adoptar posicionamientos sociales y políticos alineados a sectores ideológicamente conservadores, y por acompañar el avance de la “nueva derecha” en la región. Sin embargo, existen corrientes evangélicas minoritarias que están comprometidas con la ampliación de derechos y con posturas sociopolíticas de carácter progresista. A partir de investigaciones previas sobre la historia del protestantismo histórico y del análisis de fuentes, testimoniales y artículos periodísticos, este trabajo focalizará su estudio de una de esas corrientes –el metodismo–, analizando su desarrollo histórico y describiendo sus principales posicionamientos frente a algunos de los debates públicos más significativos de las últimas décadas en Argentina (compromiso con los derechos humanos frente a crímenes de lesa humanidad, matrimonio igualitario e interrupción voluntaria del embarazo), a fin de presentarla como una alternativa evangélica al fundamentalismo.

This article explores the impact conservative criticism has had on companies' behaviour in Brazil. We investigate whether Natura and Boticário − the two largest Brazilian cosmetics companies − have maintained or reversed LGBTQ-oriented marketing and advertising when confronted with criticism from conservative groups. We draw on interviews with stakeholders, company investors and LGBTQ activists, in addition to complaints filed with the Conselho Nacional de Autorregulamentação Publicitária (National Council for Advertising Self-Regulation, CONAR), and companies' documents on finance and social responsibility. Overall, even when faced with a negative backlash from conservative opinion, companies have persisted in their commitment to diversity issues and LGBTQ inclusion in marketing. However, firms have also employed evasive strategies, such as targeted communication and less controversial forms of retail design, signalling compromises with conservative stakeholders and customers. [ABSTRACT FROM AUTHOR]

La evangelización es el resultado de la unión entre la libertad de expresión y la libertad religiosa. Al buscar convencer sobre la veracidad de sus creencias, puede constituir discursos de odio religioso, fomentar la intolerancia, la hostilidad y la discriminación contra minorías históricas y socialmente estigmatizadas. Algunas obras publicadas por líderes católicos y evangélicos fueron objeto de juicios, acusadas de promover el odio religioso mediante la demonización de los Candomblés, de las Umbandas y del Espiritismo. Las mismas surgen de los imaginarios para concretizarse luego en violencias físicas y morales. Las crecientes prácticas de intolerancia religiosa desafían la laicicidad del Estado, y es en este marco que nos cuestionamos, respecto de las religiones afro-brasileñas: (i) cuáles son los argumentos constitucionales presentados por el Supremo Tribunal Federal (STF) para no reconocer ni responsabilizar el discurso evangelizador de los cristianos que se manifiesta como discurso de odio; (ii) por qué los criterios constitucionalmente reconocidos para caracterizar el discurso de odio racial no fueron aplicados de manera coherente e íntegra en el juicio sobre evangelización y discurso de odio religioso; (iii) bajo qué argumentos el discurso de odio contra las religiones de matrices africanas puede ser considerado racismo religioso; (iv) qué otras dimensiones presenta el racismo religioso en la sociedad brasileña; (v) cómo se manifiesta el racismo religioso en tanto apropiación cultural y racismo ambiental.

O presente artigo tenciona apresentar algumas considerações sobre a atual conjuntura política e social do Brasil, enfatizando uma perspectiva que leva em conta a centralidade das periferias metropolitanas na vida social do país. A presença e influência do cristianismo evangélico - em ascensão demográfica, cultural e política -, bem como de novos padrões de sociabilidade constituídos e irradiados a partir da dinâmica social decorrente dos conflitos violentos entre as forças policiais e militares e facções do crime organizado (principalmente aquelas vinculadas ao tráfico de drogas ilegais e milícias paramilitares) são considerados vetores explicativos indispensáveis na compreensão da realidade social contemporânea do país e são lidos desde a experiência (auto)etnográfica do autor enquanto professor no Complexo do Chapadão, na periferia do Rio de Janeiro.

Este artículo aborda la cuestión de la diversidad religiosa en México y las categorías de clasificación que se han utilizado para describir las formas de creer en este país, sobre todo a raíz del panorama ofrecido por el Censo Nacional de Población de 2020 (INEGI, 2020) y la Encuesta Nacional Sobre Prácticas y Creencias Religiosas (ENCREER, 2016); bajo este contexto, se sugiere que el uso de categorías como evangélicos, pentecostales y neopentecostales han invisibilizado formas emergentes de creer que no necesariamente se identifican con el pertenecer a una religión o a una denominación en particular, particularmente entre grupos de cristianos que no entran dentro del protestantismo histórico ni dentro de los grupos no-bíblicos como los Testigos de Jehová o los Adventistas del Séptimo Día. Utilizando información de campo, se propone retomar la categoría de lo postdenominacional (Miller, 1998), utilizada en los estudios religiosos anglosajones, para poder visibilizar los cambios y las innovaciones generacionales en los grupos religiosos, así como para establecer una clasificación más certera de la diversidad religiosa en el país y en Latinoamérica.

This paper describes how Mexican Religious Studies could benefit with the usage of the postdenominational category to better understand the country's changing religious landscape, especially how 2020's National Census demonstrated a never-before seen increase in the number of people who claimed to have no religion and given how the country is undergoing a major religious shift (ENCREER, 2016). Overall, most studies in Mexico use a given set of categories to understand the religious phenomenon, but there has been a tendency to use pentecostalism, neopentecostalism and evangelicalism as umbrella terms to refer to any christian denomination that differs from catholicism, mainline protestantism or non-trinitarian groups such as the Jehova's Witnesses or the Seventh-Day Adventists. Using field-data, we argue that the postdenominational category (Miller, 1998), widely used in english speaking countries, is a necessary addition to our analysis of emerging religious groups in Mexico, because it will allow for a more precise understanding of the religious diversity and evolution of the religious phenomenon not just in the aforementioned country, but also in other countries in Latin America. [ABSTRACT FROM AUTHOR]

This article discusses the real meaning of the evangelizing mission and how it should be understood in conceptual terms, as well as applying the argumentative practice in the enunciation of its message in a way that brings the right significance from the biblical christian worldview. It is understood that the main characteristics of argumentation, and also the construction of the discourse in which the gospel message is presented, can change and transform the person, that's way, then, it remains to define the normative standards that imply the evangelistic method chosen to be developed in the context of society, using the evangelism and discipleship as the main source of gospel communication in the context of evangelical churches. Finally, it is also observed, from the argumentative practice, the way in which the connection of the enunciated speech with the activity of evangelism occurs, enabling, therefore, the leadership to understand its posture and tis commitment to God and His message in front of this new culture, and also to demonstrate how this leader should act in terms of effective evangelistic actions. [ABSTRACT FROM AUTHOR]

En los procesos de pensar el Estado-nación, los impresos —trasferidos a finales del siglo xviii— han jugado un papel preeminente en la configuración de la esfera pública colombiana. Este dispositivo cultural ha servido como mecanismo participe en la construcción de redes y sociabilidades que giran en torno a la implementación de pensamientos y lenguajes políticos en el tejido social. Como producto de la investigación para optar al título de magíster en Historia, Juan Carlos Gaona presenta un minucioso trabajo sobre los impresos puestos a circular por el protestantismo en Colombia entre 1912 y 1958. El análisis de las fuentes periódicas y el examen teórico en torno a las “redes” y “sociabilidades” comunicativas permiten a Gaona sumergirse en la trayectoria de los periódicos protestantes en un contexto de luchas sociopolíticas e ideológicas por tomar el poder del espacio público.

Vital da Cunha's article analyzes the presence of left-wing, progressive or popular Evangelical articulations in the 2018 Brazilian elections. On the pool, only 15% of the Evangelicals joined left-wing parties, acting against the conservative "empire" in the Protestant field. If those articulations, on the one hand, as the research demonstrates, mobilize the most contemporary language on social justice claims, on the other hand, they reflect the tradition of the Ecumenical Movement in Brazil. The reaction coming from the conservative camp, in its turn, refers to the anti-communist history of the Christian right, since the Cold War. Vital da Cunha's work is relevant to shed light on the resistance and confrontation strategies of these minority groups in the Protestant universe. [ABSTRACT FROM AUTHOR]

In the fall of 2015, one year before Donald Trump became the U.S. president, Jimmy Morales, an evangelical Christian, won the presidential election in Guatemala. This article examines the political-religious activism, the transnationally-active networks, and the impact of the Christian Right between these two countries. Furthermore, it analyzes the influence of Christian Zionism in this activism and in these networks. Three examples serve to illustrate the complexities at stake: (1) the impact in Guatemala of the "Mexico City Policy", a U.S. policy called the "Global Gag Rule" by its critics; (2) initiative L5272, the "Law for the Protection of Life and the Family;" and the decision of Morales to move the Guatemalan embassy from Tel Aviv to Jerusalem, shortly after the United States did. The article concludes that, with the Trump and Morales administrations, the separation between church and state dissolved; and the so-called "culture war" intensified in both countries in the political and legislative realms, through the efforts of evangelical actors; and further that this phenomenon caused severe setbacks in human rights, especially for women and LGTBQIA+ persons. [ABSTRACT FROM AUTHOR]

Realizamos una aproximación a la nueva Teología política que ha surgido y se ha desarrollado en América latina durante la era de la Globalización, usando como ejemplo histórico el triunfo de Jair Bolsonaro en las elecciones presidenciales en Brasil. Desde varias categorias schmittianas de valor hermeneútico, analizamos el fenómeno brasileño en su devenir, sus apoyos y sus discursos, interpretando el contenido “mesiánico” del evangelismo político latinoamericano.

The essay provides new information on the life, lineage and works of Vincenzo Cicogna (1519-after 1596), using Verona and Vatican archival materials on the Veronese priest and ecclesiastical author. Although his ascendants included prominent local artists such as Demetrius, Pier Leonardo, Sebastiano and Giovanni Girolamo Cicogna (and perhaps even the famous Maestro Cicogna), Vincenzo built an ecclesiastical career as collaborator of the Church reformer Bishop Gian Matteo Giberti. His literary oeuvre, heavily contested by the Inquisition and previously known to embrace two sermon collections, a speech and a meditative work, is now completed with two works of a much rarer genre: a manuscript on divine prophecies and an angel and demon lexicon.

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El pueblo Rom es la minoría étnica más numerosa de Europa (10-12 millones). A partir de la década de 1950 empezaron a congregarse en iglesias pentecostales por todo el continente, extendiéndose y ganando estructura e influencia rápidamente, sobre todo en Francia y España. En este artículo se aportan nuevos datos para el análisis de un fenómeno étnico y religioso en proceso de rápido crecimiento, de origen norteamericano/afroamericano, que entre la población gitana española muestra sus propias peculiaridades: un movimiento autogestionado, en esencia ajeno a las convenciones del activismo Rom, a las políticas de identidad y a las políticas públicas de promoción de las minorías, dirigido por ministros gitanos y sustentado sobre una nueva narrativa integradora acerca del gitanismo primitivo con justificación bíblica.

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El artículo busca brindar una serie de explicaciones al desarrollo y consolidación del campo religioso evangélico en la ciudad de Comodoro Rivadavia, a partir de las vinculaciones entre las características de la migración chilena y las provenientes de la sociedad receptora comodorense. Así mismo busca explicar la rápida expansión y consolidación del evangelismo en el espacio público de la ciudad, a pesar de las dificultades iniciales para su aceptación. También constituye un aporte al estudio de la expansión del pentecostalismo en Argentina, diferenciándose de otros casos asociados al origen estadounidense o brasilero.

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En las narraciones actuales de los toba (qom) del Chaco argentino es frecuente encontrar paralelismos entre relatos de inspiración bíblica y los mitos que narran los orígenes de los seres humanos, sus transformaciones corporales y las diferencias entre diversos tipos de seres. Ciertos acontecimientos descritos en la Biblia suelen ser hilados con elementos del pasado mítico qom generando una lectura bíblica del pasado indígena y nuevas lecturas sobre los orígenes humanos, las diferencias entre los seres y el rol del cuerpo en la constitución de la especificidad humana. En este trabajo, nos proponemos analizar algunas de dichas narraciones en las que los mitos y las historias bíblicas son entrelazados dando lugar a actualizaciones de la noción de cuerpo-persona y devenir.

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Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Parallelisms between stories of biblical inspiration and myths that describe the origins of the human beings, their corporal transformations and the differences between diverse types of beings can be found in contemporary narrations of the Toba people (Qom) of the Argentinean Gran Chaco. Events described in the Bible are usually spun with elements of the mythical past of Toba people, therefore generating a biblical reading of the indigenous past and new readings on the human origins, of the differences between beings and of the importance of the body in the constitution of human specificity. This paper examines some of these narrations where myths and Biblical stories are interlaced giving rise to new notions of body and person. [ABSTRACT FROM AUTHOR]