Scielo RSS <![CDATA[Cultura y religión]]> http://www.scielo.cl/rss.php?pid=0718-472720220001&lang=es vol. 16 num. 1 lang. es <![CDATA[SciELO Logo]]> http://www.scielo.cl/img/en/fbpelogp.gif http://www.scielo.cl <![CDATA[Evangélicos en pandemia: cuando las costumbres religiosas tensionan la razón]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100001&lng=es&nrm=iso&tlng=es <![CDATA[ZONAS LIMÍTROFES RELIGIOSAS EN EL RITUAL MORTUORIO DE EVANGÉLICOS AYMARA RURALES EN LA REGIÓN ARICA Y PARINACOTA DE CHILE]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100002&lng=es&nrm=iso&tlng=es Resumen: El objetivo de este artículo es presentar un análisis acerca de zonas limítrofes religiosas y cómo estas se perciben en sujetos aymara evangélicos rurales de la Región de Arica y Parinacota de Chile en las celebraciones de rituales mortuorios tradicionales aymara católicos. Se enfatizan los derechos de la autodeterminación religiosa de acuerdo con los conceptos de Girardi y de Fornet-Betancourt. Estos facilitan las prácticas de las zonas limítrofes religiosas y las posibilidades de la negociación simbólica, en concordancia con las ideas de Calisaya referente a las prácticas rituales a nivel familiar y comunitario. Fue empleada una metodología de estudio de caso colectivo con técnicas de entrevistas en profundidad, investigación de fuentes secundarias y participación observante dirigida. Los resultados dan cuenta de la solidaridad y el respeto a las tradiciones ancestrales, oponiéndose a visiones que acentúan la violencia interna que se produce en las comunidades rurales entre grupos aymara católicos tradicionales y evangélicos.<hr/>Abstract: The objective of this article is to offer an analysis regarding religious border areas and how these are perceived in rural evangelical subjects located in the Arica and Parinacota region of Chile, with respect to the celebrations of traditional funeral rituals of Aymara Catholics. The rights of religious self-determination are emphasised according to the concepts of Girardi and Fornet-Betancourt. These facilitate the practices that take place in religious border areas and the possibilities of symbolic negotiation, in accordance with Calisaya's proposals regarding ritual practices at the family and community level. A collective case study methodology was used with in-depth interview techniques, the investigation of secondary sources and directed participant observation. The results highlight the solidarity and respect for ancestral traditions, opposing visions that accentuate internal violence that occurs in rural communities between traditionally Catholic Aymara and evangelical groups. <![CDATA[APROXIMACIONES A LOS MODELOS DE INSERCIÓN MIGRATORIA EN SU DIMENSIÓN RELIGIOSA DESDE EL CASO CHILENO]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100003&lng=es&nrm=iso&tlng=es Resumen: El objetivo de este artículo es discutir los modelos de inserción migratoria -transnacionalismo, multiculturalismo y asimilación- en su dimensión religiosa para el caso chileno. El texto se basa en la literatura del tema, presentando evidencia etnográfica de países del Cono Sur -Chile y Argentina- para visualizar cómo se expresan los tres modelos citados en el caso chileno y con referencias al caso argentino. Destacan las expresiones de transnacionalismo religioso como una práctica religiosa común de los inmigrantes, ya sea tanto en Chile como Argentina, donde se reproducen celebraciones religiosas del país de origen que se expresan y adaptan en el país de destino. De igual modo, en términos de multiculturalismo se identifica la convivencia de comunidades culturalmente distintas y los intentos de integración de estas. Finalmente, el modelo de asimilación no se entiende para los casos analizados aquí como una pérdida de los rasgos culturales propios del país de origen, sino como un refuerzo de la identidad comunitaria mediante las prácticas y expresiones religiosas.<hr/>Abstract: The aim of this article is to discuss the models of migratory insertion -transnationalism, multiculturalism and assimilation- in their religious dimension in the case of Chile. The text is based on the literature regarding this issue, presenting ethnographic evidence of countries in the Southern Cone, i.e. Chile and Argentina, in order to depict how the three models cited in the Chilean case are expressed and with references to the case of Argentina. The authors highlight the expressions of religious trans-nationalism as a common religious practice of immigrants, whether in Chile and Argentina, where religious celebrations of the country of origin are reproduced and adapted in the country of destination. Similarly, and in terms of multiculturalism, the coexistence of culturally different communities and the attempts of integration of these are also identified. Finally, the assimilation model is not viewed in the cases analysed as a loss of the cultural features of the country of origin, but as a reinforcement of community identity through religious practices and expressions. <![CDATA[“And the verb was turned into flesh, and dwelled among us” - the south-south transnationalisation of brazilian pentecostalism: the IURD and the project of modern Angola]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100004&lng=es&nrm=iso&tlng=es Resumo: Este artigo centrou-se na ligação transnacional Sul-Sul do pentecostalismo brasileiro em Angola, com foco nas representações e perspectivas voltadas para a modernização. Argumenta-se, assim, que a Igreja Universal do Reino de Deus se insere em Angola como um agente modernizador que se incumbiu das reformas culturais, cujo objetivo é readaptar os indivíduos na nova estrutura política de cunho liberal. Seu proselitismo acaba desarticulando as identidades estáveis do passado, focando-se na emergência da concepção mais individualista do sujeito, para atender à dinâmica econômica do capitalismo contemporâneo. Lançaremos mão da ideia de “máquina de ressonância” de Willian Connolly (2005), na qual a face pública da IURD em Angola vai se constituindo em sua interface com as políticas estatais, problemas sociais, arranjos culturais locais e normatividade jurídica nacional. Interessam-nos, especialmente, as interações entre as práticas discursivas da IURD e as políticas liberalizantes estatais, tanto no discurso público da Igreja, quanto na construção de sujeitos e subjetividades afeitas ao neoliberalismo, naquilo que Foucault (2008) denominou de “empreendedorismo de si”. Assim, nossas análises se beneficiam do trabalho de campo realizado na cidade de Luanda, capital de Angola, entre os anos 2016 e 2018, no qual procuramos analisar os discursos que sustentam a estrutura narrativa iurdiana.<hr/>Abstract: This article focuses on the South-South transnational connection of Brazilian Pentecostalism in Angola, focusing on representations and perspectives aimed at modernisation. It is argued, therefore, that the Universal Church of the Kingdom of God (UCKD) has been inserted in Angola as a modernising agent that has been responsible for cultural reforms, the objective of which are to readapt individuals in the new liberal political structure. Their proselytizing aspect ends up dismantling the stable identities of the past, focusing on the emergence of a more individualistic conception of the subject, in order to meet the economic dynamics of contemporary capitalism. In this sense, the authors make use of the idea of the “resonance machine” by Willian Connolly (2005), in which the public face of the UCKD in Angola is being constituted in its interface with state policies, social problems, local cultural arrangements, and national legal norms. The authors are especially interested in the interactions between the discursive practices of the UCKD and liberalising state policies, both in the Church's public discourse and in the construction of subjects and subjectivities related to neoliberalism, in what Foucault (2008) referred to as “self-entrepreneurship.” The analyses thus benefits from fieldwork carried out in the city of Luanda, the capital of Angola, between 2016 and 2018, in which the authors seek to analyse the discourses that support the structure of the UCKD’s narrative. <![CDATA[Between clamor, transition and vibrations: Controversies of conservatism and the brazilian religious domain in the context of COVID-19]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100005&lng=es&nrm=iso&tlng=es Resumo: Desenvolvemos no presente artigo uma reflexão a partir da análise de mensagens trocadas por grupos de WhatsApp, ligadas a narrativas religiosas institucionais e não institucionais sobre a COVID-19. As mensagens analisadas foram coletadas entre abril e maio de 2020, durante o período inicial da pandemia do Coronavírus no Brasil. Discutimos a presença e as novas roupagens de uma tônica conservadora nas narrativas selecionadas, com o objetivo de tecer considerações que trataram de algumas especificidades e contradições que o campo religioso brasileiro, particularmente no que diz respeito à tônica conservadora, apresentou neste contexto tão específico da modernidade. Ao final, os resultados teóricos apontaram a insuficiência do termo “conservadorismo” para expressar o que se observou nas mensagens.<hr/>Abstract: In this article, the authors have developed a reflection based on the analysis of messages exchanged within WhatsApp groups, linked to institutional and non-institutional religious narratives regarding COVID-19. The analysed messages were collated between April and May 2020, during the initial period of the coronavirus pandemic in Brazil. The authors discuss the presence and the new guises of a conservative tone in the selected narratives, with the objective of considering some specificities and contradictions that the Brazilian religious domain, particularly with regard to the conservative tone, presented in this very specific context of modernity. Consequently, theoretical results pointed to the insufficiency of the term “conservatism” to express what was observed in the messages. <![CDATA[EXPERIENCIAS RELIGIOSAS COMPARTIDAS DE MISIONEROS EVANGÉLICOS MEXICANOS EN TIEMPOS DE COVID-19]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100006&lng=es&nrm=iso&tlng=es Resumen: El objetivo de este artículo es analizar, en el contexto de la pandemia de COVID-19, los discursos sobre los viajes misioneros realizados desde una mirada política “entre” individuo-divinidad e individuo y el “otro”. El caso de la iglesia Vástago Ministerios presenta la particularidad de estar orientada a las actividades misioneras, las cuales se vieron interrumpidas durante 2020, y fueron retomadas durante 2021. Se examinó una selección de videos transmitidos por la red social digital de la iglesia, que incluye conferencias y testimonios durante los viajes misioneros de corto plazo realizados entre julio y septiembre de 2021. A partir del análisis crítico del discurso se exploraron la existencia de experiencias religiosas compartidas y las significaciones de las misiones evangélicas entre sus congregantes. Los principales resultados permiten identificar una reflexión política a partir de los conceptos de vulnerabilidad y caridad que deriva en una resignificación de las actividades misioneras evangélicas como vehículos para la experiencia religiosa personal.<hr/>Abstract: The aim of this article is to analyse, in the context of the COVID-19 pandemic, the discourses on missionary journeys made from a political perspective "between" individual-divinity and individual and the "other". The case of the Vástago Ministerios church presents the distinctive feature of being oriented towards missionary activities, which were interrupted during 2020, to be then resumed during 2021. A selection of videos transmitted by the church's digital social network were examined, which included conferences and testimonies during short-term missionary journeys made between July and September 2021. Based on an analysis of critical discourse, an examination was made of the existence of shared religious experiences and the meanings of evangelical missions among congregations. The main results have allowed us to identify a political reflection based on the concepts of vulnerability and charity that lead to a redefinition of evangelical missionary activities as vehicles for a personal religious experience. <![CDATA[DIVERSIFICACIÓN DEL MAPA RELIGIOSO EN MICHOACÁN, MÉXICO. LA DEBILIDAD DE LOS CULTOS TRADICIONALES CATÓLICOS Y PROTESTANTES Y LA LLEGADA DE NUEVAS OFERTAS RELIGIOSAS (1940-1970)<sup>*</sup>]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100007&lng=es&nrm=iso&tlng=es Resumen: A partir de un recorrido histórico basado en documentos inéditos de archivo, además de bibliográficos, el presente artículo analiza el resquebrajamiento de las formas tradicionales de creencias católicas y protestantes establecidas en el estado de Michoacán, México. Como consecuencia de ello, se produjo la llegada de las primeras iglesias de tipo pentecostal, paraprotestantes y cristianas, que lograron implantarse con éxito en el seno de una sociedad resentida por la falta de auxilio espiritual de parte de sus líderes católicos, quienes suspendieron cultos durante la guerra cristera, y de una sociedad laica cansada de los constantes enfrentamientos entre protestantes y católicos. Se intenta demostrar que la llegada de otras ofertas religiosas al estado, dependió en gran medida de la debilidad de las religiones tradicionales, las cuales no pudieron contener su avance por estar inmersas en sus problemas internos derivados de las políticas religiosas, contribuyendo con su llegada a la diversificación de las creencias y a una nueva reestructuración del mapa de religiosidades.<hr/>Abstract: Beginning with a historical review based on unpublished archive documents, in addition to the pertinent literature, this article analyses the rupture of the traditional forms of Catholic and Protestant beliefs established in the State of Michoacán, Mexico. As a consequence, this led to the arrival of the first Pentecostal, para-protestant and Christian churches, which managed to successfully establish themselves in a society that resented the lack of spiritual support from their Catholic leaders, who suspended activities of worship during the Cristero War, and of a Protestant and secular society that was weary of the constant confrontations between these two institutions. The authors attempt to demonstrate that the arrival of other religious propositions to the State, depended largely on the weakness of traditional religions, which could not contain their progress as they were immersed in internal problems derived from religious policies and their schisms, thus contributing with their arrival to the diversification of beliefs and a new restructuring of the religious map. <![CDATA[MEMORIA, VIOLENCIA Y REGULACIÓN ESTATAL ENTRE LOS GUARANÍES EVANGÉLICOS DE LA ESPERANZA (1970, JUJUY, ARGENTINA)]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100008&lng=es&nrm=iso&tlng=es Resumen: El artículo aborda la memoria de un episodio crítico entre los guaraníes evangélicos del ingenio azucarero La Esperanza (Jujuy, Argentina), ocurrido en la década de 1970: el desmantelamiento de una iglesia que por más medio siglo aglutinó actividades sociales y religiosas, su posterior reubicación en el pueblo vecino de San Pedro, el robo del “Fichero de culto” (documento que habilitaba el ejercicio de minorías religiosas en Argentina) y una serie de procedimientos burocráticos propios del Registro Nacional de Culto (Ley 21.745) que incidieron en la formación de iglesias de tipo denominacional bajo tutelaje extra local. Para comprender ese hecho perturbador que redunda en la memoria de los creyentes, reconstruimos, por un lado, los procesos sociohistóricos y las relaciones interétnicas que dan relieve a los argumentos que esgrimen los y las guaraníes para tornar inteligibles los sucesos. Por otro lado, analizamos la singularidad de la memoria de un grupo que, cargando todas las marcas de opresión posible (étnica, religiosa, de clase, etc.), no expresa del modo convencional demandas de justicia y reparación moral en relación con el último gobierno dictatorial (1976-1983). Para realizar el artículo se recuperó información etnográfica de trabajo de campo realizado en La Esperanza y en San Pedro de Jujuy entre los años 2014 y 2017, datos extraídos de publicaciones evangélicas y de la Secretaría de Culto del Ministerio de Relaciones Exteriores, Comercio Internacional y Culto de Argentina.<hr/>Abstract: The article addresses the memory of a critical period among the evangelical Guarani of the La Esperanza sugar mill (Jujuy, Argentina), which occurred in the 1970s: that is to say, the dismantling of a church that for more than half a century united social and religious activities, its subsequent relocation to the neighbouring town of San Pedro, the theft of the "Fichero de culto" (i.e. file of worship, a document that authorised the activities of religious minorities in Argentina) and a series of bureaucratic procedures typical of the National Registry of Worship (Law 21,745) that influenced the formation of denominational-type churches under non-native tutelage. To understand this disturbing fact that echoes in the memory of believers, the authors have reconstructed, on the one hand, the socio-historical processes and interethnic relations that highlight the arguments used by the Guarani to make the events intelligible. And on the other, have analysed the singularity of the memory of a group that, bearing all possible marks of oppression (ethnic, religious, class, etc.), has not expressed in conventional terms their demands for justice and moral reparation in relation to the country's last dictatorial administration (1976-1983). The article was written on the basis of ethnographic information retrieved from fieldwork carried out in La Esperanza and San Pedro de Jujuy between 2014 and 2017, along with information gathered from evangelical publications and from the Office of Worship of the Ministry of Foreign Affairs, International Trade and Worship in Argentina. <![CDATA[DOSSIER]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100009&lng=es&nrm=iso&tlng=es Resumen: El artículo aborda la memoria de un episodio crítico entre los guaraníes evangélicos del ingenio azucarero La Esperanza (Jujuy, Argentina), ocurrido en la década de 1970: el desmantelamiento de una iglesia que por más medio siglo aglutinó actividades sociales y religiosas, su posterior reubicación en el pueblo vecino de San Pedro, el robo del “Fichero de culto” (documento que habilitaba el ejercicio de minorías religiosas en Argentina) y una serie de procedimientos burocráticos propios del Registro Nacional de Culto (Ley 21.745) que incidieron en la formación de iglesias de tipo denominacional bajo tutelaje extra local. Para comprender ese hecho perturbador que redunda en la memoria de los creyentes, reconstruimos, por un lado, los procesos sociohistóricos y las relaciones interétnicas que dan relieve a los argumentos que esgrimen los y las guaraníes para tornar inteligibles los sucesos. Por otro lado, analizamos la singularidad de la memoria de un grupo que, cargando todas las marcas de opresión posible (étnica, religiosa, de clase, etc.), no expresa del modo convencional demandas de justicia y reparación moral en relación con el último gobierno dictatorial (1976-1983). Para realizar el artículo se recuperó información etnográfica de trabajo de campo realizado en La Esperanza y en San Pedro de Jujuy entre los años 2014 y 2017, datos extraídos de publicaciones evangélicas y de la Secretaría de Culto del Ministerio de Relaciones Exteriores, Comercio Internacional y Culto de Argentina.<hr/>Abstract: The article addresses the memory of a critical period among the evangelical Guarani of the La Esperanza sugar mill (Jujuy, Argentina), which occurred in the 1970s: that is to say, the dismantling of a church that for more than half a century united social and religious activities, its subsequent relocation to the neighbouring town of San Pedro, the theft of the "Fichero de culto" (i.e. file of worship, a document that authorised the activities of religious minorities in Argentina) and a series of bureaucratic procedures typical of the National Registry of Worship (Law 21,745) that influenced the formation of denominational-type churches under non-native tutelage. To understand this disturbing fact that echoes in the memory of believers, the authors have reconstructed, on the one hand, the socio-historical processes and interethnic relations that highlight the arguments used by the Guarani to make the events intelligible. And on the other, have analysed the singularity of the memory of a group that, bearing all possible marks of oppression (ethnic, religious, class, etc.), has not expressed in conventional terms their demands for justice and moral reparation in relation to the country's last dictatorial administration (1976-1983). The article was written on the basis of ethnographic information retrieved from fieldwork carried out in La Esperanza and San Pedro de Jujuy between 2014 and 2017, along with information gathered from evangelical publications and from the Office of Worship of the Ministry of Foreign Affairs, International Trade and Worship in Argentina. <![CDATA[Religon as a practice]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100010&lng=es&nrm=iso&tlng=es Resumo: Nesse texto pretendo explorar algumas das consequências para a antropologia da religião de um enfoque que privilegia a prática. Na primeira seção examino os efeitos do enquadramento proposto sobre o modo como tratamos os percursos pelos quais as pessoas transitam entre religiões e mudam de pertença religiosa. Na segunda endereço diretamente a questão de como abordar a religião como uma prática, a partir da proposta de uma ecologia das práticas delineada pela filósofa Isabelle Stengers. A reflexão é desenvolvida a partir de situações de pesquisa junto a religiões afro-brasileiras.<hr/>Abstract: The aim of this paper is to explore some of the consequences for the anthropology of religion in terms of an approach that privileges practice. In the first section an examination is made of the effects of the proposed framework on how we study the pathways by which people move between religions and change their religious allegiance. In the second section, the question of how to approach religion as a practice from the standpoint of an ecology of practices outlined by the philosopher Isabelle Stengers is addressed. This reflection is developed through the description of cases drawn from research among Afro-Brazilian religions. <![CDATA[A study on religious materialities: ways of exposing images and regimes of visuality in catholic sanctuaries]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100011&lng=es&nrm=iso&tlng=es Resumo: Este texto busca demonstrar como uma ênfase nas materialidades religiosas contribui para abordar processos de santuarização católica. Quatro santuários servem de universo empírico: o de Nossa Senhora de Guadalupe e o dos Mártires Mexicanos, no México; o de Nossa Senhora Aparecida e o de Santa Paulina, no Brasil. Com base em observações e entrevistas, três dimensões são discutidas. A primeira cobre as configurações espaciais que produzem centros de atenção no interior dos templos, que podem abranger ou não as imagens às quais os santuários estão dedicados. A segunda incide sobre os sentidos corporais, o que envolve dinâmicas entre visão e tato, dependendo do acesso que se providencia aos objetos. A terceira dimensão articula as anteriores, pois trabalha com a distribuição e circulação das pessoas na relação com os objetos sagrados, para as quais tanto configurações espaciais quanto dinâmicas sensoriais são determinantes. Para analisar essas três dimensões, parte-se do conceito de regime de visibilidade, apresentado por meio das particularidades que distinguem o catolicismo quando se trata dos modos de exposição conferidos a objetos sagrados.<hr/>Abstract: This article seeks to demonstrate how an emphasis on religious materialities contributes to approaching processes of Catholic sanctification. Four shrines serve as an empirical universe: that of Our Lady of Guadalupe and that of the Mexican Martyrs in Mexico; and Nossa Senhora Aparecida and Santa Paulina in Brazil. Based on observations and interviews, three dimensions are discussed. The first covers the spatial configurations that produce centres of attention within the places of worship, which may or may not encompass the images to which the shrines are dedicated. The second focuses on the bodily senses, which involve dynamics between vision and touch, depending on the access provided to objects. The third dimension articulates the previous ones, as it works with the distribution and circulation of people in relation to sacred objects, for which both spatial configurations and sensory dynamics are decisive. In order to analyse these three dimensions, the authors start from the concept of a visibility regime, presented through the particularities that distinguish Catholicism when it comes to the forms of exposure conferred on sacred objects. <![CDATA[LAS FORMAS SIMBÓLICAS DEL PODER SAGRADO: CARISMAS Y ESTÉTICAS EN PERSPECTIVA COMPARADA]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100012&lng=es&nrm=iso&tlng=es Resumen: Este artículo presenta una discusión sobre la mediación simbólica del poder sagrado, al indagar en dos dimensiones entrelazadas: la producción del carisma y las configuraciones estéticas. Desde una narrativa antropológica, se problematizan comparativamente dos escenarios cristianos altamente heterogéneos de la diversidad religiosa argentina contemporánea: el culto a las reliquias del santo católico Cura Brochero en la provincia de Córdoba y las danzas ceremoniales en las iglesias evangélicas indígenas del Gran Chaco.Tres ejes de comparación definen la arquitectura del artículo: la potencia numinosa que otorgan las reliquias y las danzas; los lazos comunales que articulan ambos fenómenos religiosos en sus particulares contextos socioculturales e históricos; y las configuraciones estéticas del relicario del santo y de las vestimentas de las danzas evangélicas indígenas. Al abordar la cuestión simbólica del poder sagrado en la dirección señalada, el trabajo destaca teóricamente la fuerte imbricación de las dos dimensiones tratadas, proponiendo en la discusión final la noción de “estéticas carismáticas”. Sobre esta noción, finalmente, se discute la dialéctica entre “carisma flotante”/“carisma menguante” y entre “encarnadura”/“envoltura” de lo sagrado.<hr/>Abstract: This article offers a discussion regarding the symbolic mediation of sacred power, investigating two intertwined dimensions: the production of charisma and aesthetic configurations. From an anthropological narrative, two highly heterogeneous Christian scenarios of contemporary Argentine religious diversity are comparatively problematised: the cult of the relics of the Catholic saint Father Brochero in the province of Córdoba and the ceremonial dances in the indigenous evangelical churches of the Gran Chaco. Three focal points of comparison define the structure of the article: the numinous power granted by relics and dances; the communal ties that articulate both religious phenomena in their particular socio-cultural and historical contexts; and the aesthetic configurations of the reliquary of the saint and the clothing used in indigenous evangelical dances. By approaching the symbolic issue of sacred power in the indicated direction, the work theoretically highlights the strong imbrication of the two dimensions discussed, proposing in the final discussion the notion of "charismatic aesthetics". Finally and with respect to this notion, a discussion is made of the dialectic between "floating charisma"/"waning charisma" and between "incarnation"/"encasing" of the sacred. <![CDATA[LA NUEVA ERA DE LAS TRADICIONES. EL PROCESO DE CORPORIZACIÓN COMO EJE ARTICULADOR EN LAS EXPERIENCIAS RITUALES DE BIENESTAR]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100013&lng=es&nrm=iso&tlng=es Resumen: El objetivo de este artículo es analizar las experiencias emocionales asociadas a la gestión del bienestar entre participantes de la tradición de danza azteca en Tijuana, México. Se parte por abordar el modo en que la adscripción a la tradición de la danza forma parte de un proceso de desoccidentalización de la espiritualidad en la modernidad. Posteriormente, se discute la manera en que las trayectorias espirituales de los participantes colocan a la tradición en diálogo con otras tradiciones culturales. De tal manera que algunos de los rituales apropiados por el colectivo son reinterpretados desde la matriz de sentido de la nueva era, según lo planteado por De la Torre, como parte de un proceso de desarrollo personal/espiritual. Finalmente, se abordan dichas experiencias desde los procesos de corporización -siguiendo a Csordas-, pues se sostiene que es a partir de estos procesos que se logran articular diferentes tradiciones culturales/espirituales que se viven como complementarias en la gestión de experiencias de bienestar emocional y espiritual en los contextos rituales.<hr/>Abstract: The aim of this article is to analyse the emotional experiences associated with the supervision of welfare among the participants of the Aztec dance tradition in Tijuana, Mexico. The article is based on addressing the way in which the adherence to the tradition of dance is part of a process of de-westernisation of spirituality in modern times. It then proceeds to discuss the way in which the spiritual trajectories of the participants place this tradition in a dialogue with other cultural traditions, and in such a way that some of the rituals appropriated by the collective are reinterpreted from the matrix of meaning of the new era, as proposed by De la Torre, as part of a personal/spiritual path of development. Finally, these experiences are addressed in terms of the processes of embodiment - in accordance with Csordas -, as it is argued that it is on the basis of these processes that it is possible to express different cultural/spiritual traditions that are experienced as complementary in the supervision of experiences of emotional and spiritual welfare in ritual contexts. <![CDATA[EL APORTE DE LA CULTURA AFRICANA EN EL PERÚ: UNA IDENTIDAD PERDIDA<sup>*</sup>]]> http://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-47272022000100014&lng=es&nrm=iso&tlng=es Resumen: Este artículo analiza el rol que jugó la religión de los esclavos africanos en la fusión de dos culturas antagónicas: la andaluza y la andina, en el período de choque de culturas durante la conquista española. Tal enfoque permite reevaluar la situación actual de los afrodescendientes, cuyo aporte a la identidad de la sociedad peruana ha sino minimizado e invisibilizado, desconociendo su influjo catalizador de culturas en una sociedad que aún no ha superado su mentalidad esclavista. Dentro del marco de subalternalidad al que se vieron expuestos los esclavos, destaca el nivel de autorreflexión de conciencia alcanzado por la religión africana. Al respecto, se identifica la existencia de elementos fundamentales en su cosmovisión que sirvieron de puente entre las religiones antagónicas. Sin capacidad de participación política, la socialización de estos elementos sincréticos se dinamizó a través del conjunto de incongruencias propias de los sistemas esclavista y virreinal.<hr/>Abstract: This article analyses the role played by the religion of African slaves in the fusion of two antagonistic cultures: Andalusian and Andean, which occurred in the period of cultural clashes during the Spanish conquest. Such an approach allowed the authors to re-evaluate the current situation of Afro-descendants, whose contribution to the identity of Peruvian society has been minimised and concealed, ignoring its influence as a cultural catalyst in a society that has not yet risen above its slave mentality. Within the framework of subalternity to which slaves were exposed, there was a significant level of self-reflection of consciousness achieved by African religious beliefs. In this respect, the authors identified the existence of fundamental elements in their worldview that served as a bridge between antagonistic religions. Without the capacity for political participation, the socialisation of these syncretic elements was empowered through an array of inconsistencies of slave and vice-royal systems.