Resumen. Objetivo/Contexto: este artículo examina la sensorialidad en las escrituras de Thomas Gage (c. 1603-1656) que dan a conocer sus experiencias como fraile dominico en México y Guatemala entre 1625 y 1637. Su libro The English-American his Travail by Sea and Land, de 1648, es importante por ser el primer informe detallado de un escritor inglés sobre la vida cotidiana en las colonias españolas de América. No obstante, Gage publicó esta obra y otros textos después de su conversión al protestantismo, que contribuyeron, explícitamente, al discurso anticatólico en Inglaterra. Metodología: el presente estudio, escrito desde la perspectiva de la musicología histórica e influenciado por las aproximaciones de la historia sensorial, identifica y evalúa los episodios y metáforas sónicas en los textos de Gage. Analiza cómo sus descripciones de experiencias musicales, gastronómicas y religiosas mostraban sus puntos de vista políticos y teológicos. Considera, también, el concepto de los paisajes sonoros, las dimensiones materiales y culturales. Originalidad: otros historiadores han mostrado cómo las identidades transnacionales y transconfesionales como las de Gage no tuvieron lugar en los marcos tradicionales de análisis; sin embargo, investigadores recientes han destacado sus menciones de los sentidos. Este artículo se enfoca en el oído y muestra las perspectivas excepcionales de Gage y sus datos sobre la música y el sonido. Conclusiones: la evaluación de Gage dentro de los marcos de la musicología y la historia sensorial demuestra que invocó los sentidos en maneras únicas, especialmente en la conflación de sus dimensiones físicas y metafísicas en la crítica de prácticas católicas en contextos coloniales.

Abstract. Objective/Context: This article examines dimensions of sensoriality within the writings of Thomas Gage (c. 1603-1656) regarding his experiences as a Dominican friar in Mexico and Guatemala between 1625 and 1637. His 1648 travelogue, The English-American His Travail by Sea and Land, is the first detailed eyewitness report of daily life in the Spanish colonies by an English writer. Yet this work and his other writings were published after he converted to Protestantism and formed an explicit part of anti-Catholic discourse in England. Methodology: Written from a historical-musicological perspective, this study is informed by the approaches of sensory history to identify and critique the sonic episodes and metaphors in Gage’s texts. It critically analyzes his travelogue and investigates how his accounts of musical, gastronomic, and religious experiences underpinned and influenced his political and theological views. To draw out his unique perspectives on music, it also considers soundscapes and the material and cultural dimensions in his descriptions. Originality: Recent scholarship has shown how Gage’s transnational and transconfessional identities did not fit traditional frameworks of analysis and limited scholarly attention to him. Lately, however, researchers have highlighted his mention of the senses. This article focuses specifically on hearing to show that his writings contain unique viewpoints and data on music and sound. Conclusions: Assessment of Thomas Gage within the frameworks of musicology and sensory history demonstrates that he invoked the senses in seemingly unique ways, especially by conflating their physical and metaphysical dimensions when critiquing Catholic practices in colonial contexts.

Resumo. Objetivo/Contexto: neste artigo, examina-se a sensorialidade nos escritos de Thomas Gage (c. 1603-1656), que fornecem informações sobre suas experiências como frade dominicano no México e na Guatemala entre 1625 e 1637. Seu livro de 1648, The English-American his Travail by Sea and Land, é importante por ser o primeiro relato detalhado de um escritor inglês sobre a vida cotidiana nas colônias espanholas nas Américas. Entretanto, Gage publicou essa obra e outros textos após sua conversão ao protestantismo, o que contribuiu explicitamente para o discurso anticatólico na Inglaterra. Metodologia: este estudo, escrito a partir da perspectiva da musicologia histórica e influenciado pelas abordagens da história sensorial, identifica e avalia os episódios e as metáforas sônicos nos textos de Gage. Analisa-se como suas descrições de experiências musicais, gastronômicas e religiosas refletiam suas visões políticas e teológicas. Também se considera o conceito de paisagens sonoras e das dimensões materiais e culturais. Originalidade: outros historiadores mostraram como as identidades transnacionais e transdenominacionais, como a de Gage, não tinham lugar nas estruturas tradicionais de análise; no entanto, pesquisadores recentes destacaram suas menções aos sentidos. Este artigo se concentra na audição e mostra as percepções e os dados excepcionais de Gage sobre música e som. Conclusões: a avaliação de Gage dentro do contexto da musicologia e da história sensorial demonstra que ele invocou os sentidos de maneiras únicas, especialmente ao combinar suas dimensões físicas e metafísicas na crítica das práticas católicas em contextos coloniais.

Resumen Este artículo pretende poner en relieve las diversas realidades religiosas y eclesiásticas que a su paso descubrió el arzobispo de México, Francisco Aguiar y Seijas, durante la visita pastoral que realizó por 34 curatos ubicados entre la Sierra Gorda y la ciudad de Querétaro de noviembre de 1685 a abril de 1686. A partir del análisis del estado de la fábrica material de cada iglesia y de la cuantificación de fieles, eclesiásticos y cofradías que el prelado visitó, sostenemos que la ciudad de Querétaro fue la frontera de la Iglesia diocesana, ajena a los peligros de los “salvajes chichimecas” que asolaban las misiones como Xiliapa, Jalpan y Concá. Para demostrar lo anterior se analizó el libro de visita a Querétaro, que recién fue localizado en el Archivo General de la Nación (AGN) en México. En este artículo explicamos también cuáles fueron los dispositivos que el arzobispo articuló para lograr el avance de la jurisdicción episcopal y de la evangelización en esta zona.

Abstract This article aims to highlight the diverse religious and ecclesiastical realities that the archbishop of Mexico, Francisco Aguiar y Seijas, discovered during his pastoral visit to 34 curates located between the Sierra Gorda and the city of Querétaro from November 1685 until April 1686. Based on the analysis of the material status of each church and the quantification of the faithful, ecclesiastics and confraternities that the prelate visited, the article argues that the city of Queretaro was the frontier of the diocesan Church, oblivious to the dangers of the “chichimeca savages” that ravaged such missions as Xiliapa, Jalpan and Concá. To demonstrate this, I analyzed the book of pastoral visits to Queretaro, which was recently located in the National General Archive (Archivo General de la Nación) in Mexico. The article also explains the devices through which the Archbishop expanded his jurisdiction and fostered the process of evangelization in this area.

Abstract This article explores the epistemological importance given to dreams by the indigenous peoples of the Andean worlds through a hermeneutic reading of the Huarochirí Manuscript. To this end, it mainly interprets chapters 20 and 21 of this viceregal document, which tells Don Cristobal Choquecaxa's dream struggles against the Huacas. The reading of this account also reveals the processes of transculturation and religious syncretism unleashed by the implementation of the viceregal system and the campaigns to extirpate idolatry. In this way, Don Cristóbal’s narrative implicitly manifests the subsistence of particular fundamental dynamics of ancestral rationalities (in open opposition to clerical demands) under the adoption and conversion to Christianity.

Resumen El presente artículo sondea la importancia epistemológica dada a los sueños por los pueblos indígenas de los mundos andinos, a través de la lectura hermenéutica del Manuscrito de Huarochirí. Para ello, se interpreta, principalmente, los capítulos 20 y 21 de este documento virreinal, en los que se cuenta acerca de las luchas oníricas de Don Cristóbal Choquecaxa contra los huacakuna. La lectura de este relato, así mismo, da cuenta de los procesos de transculturación y sincretismo religioso desatados por la implantación del sistema virreinal y por las campañas de extirpación de idolatrías. De esta manera, la narración de Don Cristóbal manifiesta, de manera implícita, la subsistencia de ciertas dinámicas básicas de las racionalidades ancestrales (en abierta oposición a las exigencias clericales) bajo la adopción y conversión al cristianismo.

Resumen: El presente trabajo intenta contribuir a los estudios de filosofía fenomenológica acerca de la conversión religiosa. Su aporte consiste en describir la conversión cristiana en términos fenomenológicos como cambio de actitud, más precisamente, como el paso de la actitud natural hacia la actitud religiosa cristiana. La descripción estará focalizada en el polo noético de la experiencia, y tendrá en cuenta, especialmente, las relaciones entre la fe en el mundo perceptual cotidiano, por un lado, y la fe cristiana en Dios, por otro. Además, se presentarán desafíos específicos de la tarea descriptiva fenomenológica. Por una parte, se considerarán aquellos inherentes al enfoque filosófico-fenomenológico; por otra, se presentarán aquellos que surgen al considerar enfoques procedentes de otras disciplinas, tales como la sociología y la antropología de la religión.

Abstract: This paper attempts to contribute to the studies of phenomenological philosophy dealing with religious conversion. Our contribution is to describe Christian conversion in phenomenological terms as attitude change; or, more precisely, as the transition from natural attitude to religious Christian attitude. The description is focused on the noetic pole of experience, especially considering the relationship between faith in the daily perceptual world, on the one side, and Christian faith in God, on the other side. Additionally, we present some challenges proper of the philosophical-phenomenological approach. On the one hand, we consider the challenges pertaining to the philosophical-phenomenological approach as such; on the other hand, we present the challenges that emerge when considering approaches that originate from other disciplines, such as Sociology or the Anthropology of Religion.

Resumen El presente artículo analiza el proceso de surgimiento de una comunidad musulmana de origen tzotzil localizada en Los Altos de Chiapas, región que se ubica en el sureste de México. Su desarrollo está atravesado por un largo proceso de conversión religiosa, que no ha estado exento de violencia, marginación y desplazamiento social y que tiene como antecedente una primera conversión de origen protestante. Se presenta un acercamiento etnográfico e histórico de las distintas fases de este proceso, en el cual se identifican las formas de fragmentación y creación de nuevas comunidades y mezquitas. Para la investigación se desarrolló trabajo de entrevistas, recopilación de fuentes testimoniales, registro fotográfico, etnografía y uso de fuentes documentales.

Abstract This paper analyzes the process of emergence of a Muslim community of Tzotzil origin, located in Los Altos de Chiapas, a region located in the southeast of Mexico. Its development is crossed by a long process of religious conversion, which has not been exempt from violence, marginalization and social displacement and which has as its precedent a first conversion of Protestant origin. An ethnographic and historical approach to the different phases of this process is presented, identifying the forms of fragmentation and creation of new communities and mosques. For the investigation, interview work was developed, collection of testimonial sources, photographic record, ethnography and use of documentary sources.

Resumo Este artigo analisa o processo de surgimento de uma comunidade muçulmana de origem tzotzil, localizada nos Altos de Chiapas, região localizada no sudeste do México. O seu desenvolvimento é atravessado por um logo processo de conversão religiosa, que não foi isento de violência, marginalização e deslocamento social e que tem como precedente uma primeira conversão de origem protestante. O artigo apresenta uma abordagem etnografia e histórica das distintas fases desse processo, identificado as formas de fragmentação e criação de novas comunidades e mesquitas. Para a pesquisa foram realizadas entrevistas, compilação de fontes testemunhais, registro fotográfico, etnografia e de fontes documentais.

The contemporary interpretation of Lao-Zhuang's thought reveals a multidimensional dialogue between tradition and modernity, the local and the exotic, and East and West. The interaction between Lao-Zhuang's thoughts and Western religious philosophy can be explored through the lens of mysticism. By examining the non-material nature of the Tao, the transcendence of language, and the cultivation goal of the unity of nature and humanity, we can discern the relationship between the cultivation practices in Lao-Zhuang's thought and religious mysticism. The chaos, uncertainty, infinity and nothingness associated with the non-physical Tao present a subtle and mysterious depiction of nature. The silence of the perfect man, who sees things in terms of the Tao, along with their conversion to the Tao, steadfastness to the Tao, flexibility in treating things according to the Tao and freedom to be one with the Tao, provides an ethical realm of inner cultivation. Through the dialogue between Lao-Zhuang's philosophy and Western religion, we can uncover the commonalities and differences between Chinese and Western cultures, as well as the significant value of Lao-Zhuang's thought in contemporary cultural and philosophical discussions. CONTRIBUTION: This article examines the relationship between cultivation practice in Lao-Zhuang's thought and religious mysticism from the perspective of cross-cultural research. By discussing the immateriality and infinity of 'Tao,' as well as the relationship between Tao and name, speech and debate, it presents the mystery of Tao. Through the non-cognitive practice mode of real people, they experience 'Tao' and achieve the realm of 'Harmony between nature and man,' demonstrating the mystery of cultivation efforts

In terms of civilian casualties directly and indirectly caused by the war, the Taiping Heavenly Kingdom Movement was the largest war in world history in the second half of the nineteenth century and had a strong East Asian Christian background. This article adopts the 'historical contextualism' approach of the Cambridge School in the history of political thought, and through a comparison of the relevant views of Karl Marx, Max Weber and Kang Youwei, it reveals that this intentional omission comes from a specific combination of modernisation routes and modernisation political construction choices. In contemporary China, the study of Christian theory and the practice of church organisation still need to answer the question of the general public as to whether Christianity can bring about a better life, both materially and spiritually. CONTRIBUTION: This article pointed out that three contemporaries, Marx, Weber and Kang, all evaluated the Taiping Heavenly Kingdom Movement as a revolution of Christianity in China from the standpoint of 'China's need for modernisation', but differed in their evaluation of the position and role of the religious reform factor in the process of modernisation in China. However, they differed in their assessment of the position and role of the Reformation factor in the process of modernisation in China. The article reveals that for Protestant Christianity in contemporary China, it is still necessary to carefully handle its relationship with the government and to satisfy the people's real needs for a modernised material and spiritual life. Meanwhile, it sheds light on the issue of 'heterocultural adaptability' brought about by the expansion and spread of Protestant Christianity in East Asia, as well as on the question of whether Protestantism and Confucianism in the process of modern conversion can achieve peaceful coexistence

Kumarajiva is a Chinese Buddhist master who came from the western regions of China. His religious thoughts went through a conversion from Hinayana Buddhism to Mahayana Buddhism. Based on the process of Kumarajiva's thought transformation, this article creatively proposes the consistency between Kumarajiva's thought transformation and the localisation process of Buddhism in the western regions of China. The article aims to explore Kumarajiva's special historical status in Chinese Buddhism history, especially the important impact of his Buddhism thoughts on Mahayana Buddhism in the western regions of China, such as Kucha and Gaochang, etc. CONTRIBUTION: This study reveals the thought transformation process of Kumarajiva, which is paralleled with the localisation process of Buddhism in the western regions of China. This study can offer references towards scholars in the field of religious history, especially in the field of Buddhist history in the western regions of China

This article explores the influence of Islam among the Zulu Muslims in KwaZulu-Natal (KZN). Although several studies focus on the history and experiences of the Asian diaspora or Asian Muslim community, there is a considerable lack of literature on the influence of Islam on the Zulu Muslims' personal experiences beyond the conversion narratives. This study seeks to examine the impact of Islam on the cultural and religious identities of individuals who have converted to Islam within the Zulu community. This research article used qualitative research with a phenomenological approach conducted in several areas in KZN. The data for this study were acquired from literature, interviews and observations conducted among the Zulu Muslims in KZN. The data analysis technique employed in this work utilises a comprehensive approach, wherein all the acquired data are considered significant, and no reduction is applied. CONTRIBUTION: The non-Muslim Zulus in KZN tend to stigmatise Zulu Muslim converts, perceiving them as having abandoned their cultural heritage. The Zulu Muslims who converted to Islam developed their own unique interpretation of the religion by blending Islamic principles with Zulu cultural elements. This allowed them to establish a sense of identity that they believe to be both authentically Zulu and free from colonial influences, in contrast to the Christianised Zulu population.

This article deals with the special challenges of Christian mission in an increasingly secular environment in Germany. The churches are facing new social groups, such as the growing groups of secular and religiously indifferent people, on whom the classic missionary methods of both mainline and free churches have little effect. This qualitative study examined 20 previously unchurched converts to the Seventh-day Adventist Church in West Germany to better understand how their conversion process unfolded and what conclusions can be drawn for future missionary efforts. The conversion process for the participants usually took place in four steps: (1) a biographically determined receptivity was addressed by a (2) suitable trigger, this match triggered (3) a study phase, and finally, it led to (4) a longing for community with like-minded Christians. It is striking that, contrary to many existing models of conversion, it was not usually other Christians who triggered and drove the conversion process, but instead about half of the participants experienced the process alone. While Christians were not essential for the beginning of the conversion process, it was the community of Christians that made faith firm and lasting. Finally, it became clear that conversion was a phenomenon of middle age. Apparently, a kind of critical self-reflection seemed to take place in this phase of life, which in some participants created a receptivity for conversion. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This work can contribute to the development of new missiological approaches for a rapidly changing society.

Abstract: In this article, we highlight some issues that intersect with the social sciences debate on religions in quilombos by quoting a bibliographic mapping and observations from our research experience in quilombola communities in the municipality of Cachoeira, in the Recôncavo Baiano. We begin by reviewing the conceptualization of contemporary quilombos and its implications for the investigation of religions in those communities, and then map some of the challenges involved in the growing expansion of evangelicals in these groups. Finally, we problematize the issue of the "authenticity" of legitimate religious identities in the construction of quilombola ethnicity, and our position as research partners in this controversy.

Resumo: Neste artigo, apresentamos questões que atravessam o debate das ciências sociais sobre as religiões nos quilombos, cotejando um mapeamento bibliográfico com observações da nossa experiencia de pesquisa em comunidades quilombolas no município de Cachoeira, no Recôncavo Baiano. Iniciamos com a conceituação dos quilombos contemporâneos e seus desdobramentos para a investigação das religiões em quilombos, mapeando, em seguida, alguns desafios implicados na crescente expansão dos evangélicos nessas comunidades. Ao final, problematizamos a questão da “autenticidade” das identidades religiosas legítimas na construção da etnicidade quilombola, bem como nossa posição de pesquisadores-parceiros nessa controvérsia.

Resumo: A expansão para os sertões de dentro, no Brasil, na segunda metade do século XVII, foi marcada pela edificação de aldeamentos e constituição de alianças, para garantir segurança no acesso comercial às rotas dos criadores de gado que seguiam da Bahia ao Piauí. Ordens religiosas foram incumbidas de organizar as aldeias, disciplinar as almas e fornecer mão de obra nas entradas para o sertão. Coube aos padres da Companhia de Jesus a administração dos Kiriri e, visando atender às solicitações, foram realizados estudos linguísticos para sistematizar e normatizar as línguas locais e tornar possível a comunicação e a pretendida conversão. Este artigo tem como objetivo analisar as redes de comunicação entre missionários durante a conversão dos Kiriri. Por meio dos escritos do padre Ludovico Vicenzo Mamiani Della Rovere, em cotejo com outras fontes, buscam-se identificar os interesses, práticas e métodos de apreensão dos saberes linguísticos, as redes de difusão e a circulação do conhecimento. Resumo dentro Brasil XVII alianças Piauí aldeias sertão solicitações Rovere fontes buscamse buscam se interesses conhecimento

Abstract: The expansion towards the inner hinterlands, in Brazil, during the second half of the 17th century, was marked by the settlement of villages and the constitution of alliances to ensure the safety of the commercial access to the route cattle raisers followed from Bahia to Piauí. Religious orders were entrusted with the task of organizing the villages, disciplining the souls, and supplying workforce to the advance inwards the hinterlands. The Jesuit priests were responsible for managing the Kiriri, and, to tend to the requests, linguistic studies were carried out to systematize and standardize the local languages and thus make both the communication and intended conversion possible. This paper intends to analyze the communication networks among the missionaries during the conversion of the Kiriri, in addition to identifying the interests, practices and learning methods of the linguistic knowledge, and the diffusion and circulation networks of that knowledge. Abstract hinterlands Brazil th century Piauí souls Kiriri requests possible interests knowledge

Adolescence and emerging adulthood are characterized by developing owned values, ideas, lifestyle habits, etc. Character expresses values and virtues we consider to be important, relates to goals we aim at and deals with both emotions (desires) and cognitions, it is about attitudes in concrete practices. Moral conversion refers to the process through which this character is formed. It includes one's faith, identity, and moral journey. Amid a diversity of social contexts, spiritual resources, and communities; people demonstrate how they respond to situations and whether character is indeed demonstrated. Character could also be formed in these varying contexts and situations. We develop further knowledge about emerging adults and character (formation) and would like to know how young people live out any specific values, grow and change in their moral attitude through participating in certain practices. We assume the intention of our acts, show moral considerations, and is for Christians somehow connected to the gospel, but this truth remains to be evidenced empirically. Through empirical research conducted with emerging adults studying theology in South Africa and Netherlands, this article investigates how these emerging adults consider character formation through their lenses of religious beliefs and in the midst of certain practices or situations, in particular crises.

Abstract Though research on violence against women at the hands of their male partners has significantly increased, few studies examine indigenous migrant and evangelical women in the cities. This paper aims to contribute to the understanding of how women in patriarchal religious groups manage and, acting as agents, use some symbolic and practical elements to face violence. Based on an ethnography and a series of thirteen in-depth interviews conducted between 2015 and 2017 with Quechua-speaking women in Lima and Mesoamerican women in Mexico City, this paper presents findings that show how these agents use ecclesial support networks and the image of Christ to submit themselves to him as a true man when their spouses lose legitimacy through violent behavior.

Resumen Los estudios de violencia contra la mujer en parejas heterosexuales han aumentado significativamente, pero aún hay poca investigación que tome en consideración a las migrantes indígenas y evangélicas en las ciudades. Este artículo tiene como objetivo abonar a la comprensión de grupos religiosos patriarcales en las que ellas participan y, en tanto agentes, hacen uso de dispositivos simbólicos y prácticos para dar respuesta a situaciones de violencia. A partir de un estudio etnográfico y una serie de trece entrevistas a profundidad, realizadas entre 2015 y 2017, con mujeres quechuahablantes en Lima y mesoamericanas en la Ciudad de México se presentan los hallazgos en los que las agentes hacen uso de las redes eclesiales y la imagen de Cristo para someterse a él como verdadero hombre frente a cónyuges que han perdido legitimidad debido a sus conductas violentas.

Resumen Este artículo muestra hallazgos etnográficos de la inserción de órdenes sufís en el campo islámico argentino en el último cuarto del siglo XX, a partir de dos procesos transnacionales diferentes. Por un lado, se analizará la conformación de grupos de argentinos conversos pertenecientes a la orden Naqshbandi con origen en Asia Central, la cual estaba expandiéndose cuando entró en contacto con buscadores espirituales locales; por otro lado, se describirá la relocalización de las órdenes Mouridiyya y Tijaniyya llevada a cabo por la migración africano-senegalesa. Ambos procesos configuraron padrones inversos en la conformación de sus comunidades: los senegaleses se asentaron en entornos citadinos mediante las redes de la diáspora; en cambio, los conversos se expandieron territorialmente llegando incluso a formar comunidades rurales. La hipótesis al respecto es que estos grupos están determinados por la posibilidad laboral de sus miembros y los principios rectores de cada orden: los migrantes se concentraron en ciudades para desarrollar la venta ambulante y poder reunirse semanalmente para reinterpretar su identidad étnico-religiosa; en tanto los conversos diversificaron sus actividades económicas -oficios, profesiones, terapias alternativas vinculadas a la nueva era religiosa- y enfatizaron un modelo de comunidad que habilita la expansión a espacios rurales.

Abstract This article presents ethnographic findings on the insertion of Sufi orders in the Argentinean Islamic field in the last quarter of the twentieth century, based on two different transnational processes. On the one hand, it will analyse the formation of groups of Argentine converts belonging to the Naqshbandi order originating in Central Asia, which was expanding when it came into contact with local spiritual seekers; on the other hand, it will describe the relocation of the Mouridiyya and Tijaniyya orders carried out by African-Senegalese migration. Both processes configured inverse patterns in the conformation of their communities: the Senegalese settled in urban environments through diaspora networks; conversos, on the other hand, expanded territorially and even formed rural communities. The hypothesis in this respect is that these groups are determined by the employment opportunities of their members and the guiding principles of each order: migrants concentrated in cities to develop street vending and to be able to meet weekly to reinterpret their ethno-religious identity; while converts diversified their economic activities - trades, professions, alternative therapies linked to the new religious era - and emphasised a community model that enables expansion into rural spaces.