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.

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 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.

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.

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.

Abstract This article addresses the themes of embodiment of tradition and the building of new religious identities by the case study of a Vedanta group in Rio de Janeiro. From the historical context of the transnational movements that have propagated practices and beliefs of Hindu origin, we present the interlocutors’ religious identifications and lifestyles. We then discuss the tensions and contradictions involved in the discourses, to some extent ambiguous, about autonomy and belonging. The data collected in the field reveals the meanings of a life of yoga and the different levels of engagement with the Hindu tradition and its practices and rituals. Beyond the notion of conversion, we argue that the construction of this neo-Hindu identity not only involves restrictions and adaptations to traditional precepts, but also a creative experience of transformation through the choice of certain prescriptions, identifications, and behaviours. Janeiro origin interlocutors lifestyles discourses ambiguous belonging rituals conversion neoHindu neo precepts prescriptions behaviours

Resumo Esse artigo aborda temas de materialização da tradição e de construção de novas identidades religiosas pelo estudo de caso de um grupo de Vedanta no Rio de Janeiro. A partir do contexto histórico do movimento transnacional que propagou práticas e crenças de origem hindu, apresentamos as identificações religiosas e modos de vida dos interlocutores. Discutimos então as tensões e contradições envolvidas nos discursos, até certo ponto ambíguos, sobre autonomia e pertencimento. Os dados coletados no campo revelam os significados de uma vida de yoga e os diferentes níveis de envolvimento com a tradição hindu e suas práticas e rituais. Para além da noção de conversão, argumentamos que a construção dessa identidade neo-hindu não apenas envolve restrições e adaptações a preceitos tradicionais como a experiência criativa da transformação pela escolha de certas prescrições, identificações e comportamentos. Janeiro interlocutores discursos ambíguos pertencimento rituais conversão neohindu neo prescrições comportamentos

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.

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

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

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 This article recovers the historical plot and controversies surrounding the image of Anastácia to follow its transition between and its transformation into different historical records: memory of slavery, magical-religious ones, political records and of racial consciousness, to then focusing on an exemplary case of contemporary Brazilian art - the work of black LGBTQIA+ artist Yhuri Cruz, from Rio de Janeiro. A topic of interest to other researchers over the last decades, the reproductions and appropriations of Anastácia’s image are analyzed here to explore the intersections between art and politics, through an analytical movement that culminates in artistic actions of counter-memory and “critical fabulation”, which produce the conversion of “Slave Anastácia” into “Free Anastácia”. slavery magicalreligious magical religious ones consciousness LGBTQIA Cruz Janeiro decades Anastácias s politics countermemory counter critical fabulation, fabulation , fabulation” Slave Free Anastácia. .

Resumo O artigo recupera a trama histórica e as controvérsias em torno da imagem de Anastácia, acompanhando sua passagem e transformação entre registros históricos: de memória da escravidão, mágico-religiosos, políticos e de consciência racial, até chegar em um caso exemplar da arte contemporânea brasileira, com o trabalho do artista negro LGBTQIA+ carioca Yhuri Cruz. Tema de interesse de outros pesquisadores ao longo das últimas décadas, as reproduções e apropriações da imagem de Anastácia são analisadas para explorar a intersecção entre arte e política, em um movimento de análise que culmina em ações artísticas de contramemória e de “fabulação crítica”, viabilizando a conversão da “Escrava Anastácia” em “Anastácia Livre”. históricos escravidão mágicoreligiosos, mágicoreligiosos mágico religiosos, religiosos mágico-religiosos racial brasileira LGBTQIA Cruz décadas política fabulação crítica, crítica , crítica” Escrava Livre. Livre . Livre”

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.

Resumen El artículo indaga acerca de las sensibilidades, discursividades y materialidades que las mujeres conversas despliegan a partir de la reapropiación del islam como un repertorio de género, tomando al pañuelo islámico, el cuidado y la apariencia corporal como ejemplo. El trabajo etnográfico (2013-2020) emprendido en el Área Metropolitana de Buenos Aires, en diálogo con los testimonios recopilados, permite dar cuenta de las diversas formas en que el islam es reconfigurado localmente. En este sentido, revela que la vestimenta islámica, aunque no constituye una problemática que atraviese el contexto social, emerge como un recurso político, ético y/o estético generizado que interpela las performance y retóricas de las mujeres que abrazan el islam. El texto, por un lado, aborda comparativamente los usos y sentidos que las sujetas le otorgan a la vestimenta islámica; teniendo en consideración si se trata de conversas que adhieren al islam shiita y sunnita o si son seguidoras del sufismo, así como las convergencias y tensiones que surgen con quienes son musulmanas de nacimiento. Por el otro, reflexiona acerca de la agencia femenina más allá de la normatividad religiosa y la engañosa dicotomía establecida entre el hecho de aceptar o rechazar el pañuelo islámico.

Abstract This article explores the sensitivities, discursivities and materialities deployed by women converts through their reappropriation of Islam as a gender repertoire, taking the Islamic headscarf, body care and physical appearance as examples. The ethnographic work (2013-2020), carried out in the Buenos Aires Metropolitan Area in dialogue with the testimonies collected charts the different ways in which Islam is locally reconfigured. It reveals that, while Islamic dress does not constitute an all-pervasive set of social issues, it nevertheless emerges as a political, ethical or aesthetic resource that speaks to the performances and rhetorics of women embracing Islam. On one hand, the text takes a comparative approach to the uses and meanings given to Islamic dress by the subjects, while taking into consideration whether they are converts adhering to Shi’ite and Sunnī Islam or follow Sufism, and the convergences and tensions arising with Muslims by birth. On the other hand, it reflects on female agency beyond religious normativity and the misleading dichotomy of the acceptance or rejection of the Islamic headscarf.

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: The aim of this article is to understand the work of Christianisation in the missions of the Colegio de Propaganda de San Ildefonso de Chillán in Valdivia between 1769 and 1848. It investigates the spaces of evangelisation, particularly the daily experience inside the missionary establishments. The methodology contemplated the review of the Miscellaneous Affairs Fund of the College of Chillán, especially letters from the religious of the interior missions to the Prefect and annual reports of missionaries from Valdivia. Other materials on the process of Christianisation in Valdivia come from the Archivo Histórico de Santiago, the Revista Chilena de Historia y Geografía and the Publicaciones del Archivo Franciscano. The analysis of these writings shows the forms adopted by the internal regime of the missions of the Colegio de Chillán, when putting into practice the rules of the Regulations of Missions of 1775 (Iturriaga, 1992), which ranged from violent coercion -evidenced in the control of bodies by means of punishment and the retention of children and women- to multiple forms of persuasion and symbolic domination that were appropriated, adapted and resisted by different means by the Mapuche-Huilliche subjects who lived temporarily in the missions.

Resumen: El objetivo de este artículo es comprender el trabajo de cristianización en las misiones del Colegio de Propaganda de San Ildefonso de Chillán en Valdivia, entre 1769 y 1848. Se indaga en los espacios de evangelización, particularmente en la experiencia cotidiana al interior de los establecimientos misionales. La metodología contempló la revisión del Fondo Asuntos Varios del Colegio de Chillán, especialmente cartas de los religiosos de las misiones del interior al Prefecto e informes anuales de misioneros de Valdivia. Otros materiales sobre el proceso de cristianización en Valdivia provienen del Archivo Histórico de Santiago, la Revista Chilena de Historia y Geografía y las Publicaciones del Archivo Franciscano. El análisis de estos escritos muestra las formas que adoptó el régimen interno de las misiones del Colegio de Chillán, al poner en práctica las normas del Reglamento de Misiones de 1775 (Iturriaga, 1992) que oscilaron desde la coerción violenta -evidenciada en el control de los cuerpos por medio de castigos y la retención de niños y mujeres- hasta múltiples formas de persuasión y dominación simbólica que fueron apropiadas, adaptadas y resistidas por diferentes medios, por los sujetos mapuche-huilliche que vivieron temporalmente en las misiones.

Resumen En este artículo se hablará de los contrastes y de las pervivencias con lo Ibérico en la iglesia Santiago de Curahuara de Carangas en Oruro (Bolivia), teniendo en cuenta que Ibérica fue nuestra colonización y que, como dice Marina Waisman, “… no puede dejar de considerarse aquí la particular situación de la cultura española que durante varios siglos había logrado reunir en una compleja unidad los modos expresivos del mundo árabe y el cristiano” (1993, p. 90). Para ello se realiza la investigación histórica del templo, el análisis urbano, el análisis de la arquitectura, de sus referentes y de las cualidades arquitectónicas interiores para terminar con las conclusiones, donde se enumeran las relaciones o pervivencias y los contrastes.

Abstract This article will talk about the contrasts and survivals with the Iberian in the Santiago de Curahuara de Carangas church in Oruro (Bolivia), taking into account that Iberian was our colonization and that, as Marina Waisman says, "... you cannot leave to consider here the particular situation of Spanish culture that for several centuries had managed to bring together in a complex unity the expressive modes of the Arab and Christian worlds” (1993, p. 90). For this, the historical investigation of the temple, the urban analysis, the analysis of the architecture, its references and the interior architectural qualities are carried out to end with the conclusions, where the relationships or survivals and the contrasts are listed.

Resumo Este artigo falará sobre os contrastes e sobrevivências com o ibérico na igreja de Santiago de Curahuara de Carangas em Oruro (Bolívia), levando em conta que o ibérico foi nossa colonização e que, como diz Marina Waisman, "... considerar aqui a situação particular da cultura espanhola que durante vários séculos conseguiu reunir em uma unidade complexa os modos expressivos dos mundos árabe e cristão” (1993, p. 90). Para isso, realiza-se a investigação histórica do templo, a análise urbana, a análise da arquitetura, suas referências e as qualidades arquitetônicas interiores para finalizar com as conclusões, onde são elencadas as relações ou sobrevivências e os contrastes.