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: 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.

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.

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.

Resumo: Este artigo fornece uma análise do processo de interpretação das normas religiosas em mexicanos convertidos ao Islã que vivem em Guadalajara, México, e como as chamadas práticas halal (permitidas) se encaixam no contexto e nas situações vividas pelo convertido. Analisa-se, através de entrevistas e trabalhos de campo, a importância da incorporação do alimento halal, sua sacralização no cotidiano e nos dias santos, bem como o crescimento de um mapa gastronômico halal trazido da cultura alimentar de origem árabe, turca ou paquistanesa.

Abstract: This article provides an analysis of the process of interpretation of religious norms in Mexican converts to Islam who live in Guadalajara, Mexico, and how so-called halal (allowed) practices fit the context and situations experienced by the convert. It is analyzed through interviews and fieldwork, the importance of the incorporation of halal food, its sacralization in daily life and holy days, as well the growth of a halal gastronomic map brought from the food culture of Arab, Turkish or Pakistani origin.

Resumen:En este artículo se ofrece un análisis sobre el proceso de interpretación de las normas religiosas en mexicanos conversos al islam que radican en Guadalajara, México, y cómo las prácticas denominadas halal (permitidas) se ajustan al contexto y las situaciones que vive el converso. Se analiza a través de entrevistas y trabajo de campo, la importancia de la incorporación de alimentos halal, su sacralización en la vida cotidiana y el crecimiento de un mapa gastronómico halal traído desde la cultura alimentaria de origen árabe, turco o paquistaní.

Resumen: La hipótesis de este artículo es mostrar la influencia que tiene la arquitectura del templo de Carabuco en la transmisión de un mensaje de importancia para la época, en el contexto sincrético de los Andes de Bolivia. Para ello, se cuenta la historia del templo con datos obtenidos de libros de inventarios de 1717 a 1768 y documentos rezagados que se encuentran en el Archivo Arzobispal de La Paz junto con la descripción y el análisis arquitectónico del exterior e interior teniendo en cuenta el carácter evangelizador de la mayoría de las edificaciones religiosas en Charcas. Para conseguir este fin se realizó un detallado trabajo de campo destinado al relevamiento del templo. Las conclusiones a las que se llegan muestran la indudable influencia de la arquitectura en la comunicación visual con un anuncio evangelizador, que convierte a este templo en un ejemplo más del esfuerzo del diseño por adaptarse a un contexto diferente.

Abstract: The hypothesis of this article is to show the influence of the architecture of the Carabuco temple in the transmission of a message of importance for the time, in the syncretic context of the Bolivian Andes. For this, the history of the temple is told with data obtained from inventory books from 1717 to 1768 and lagging documents found in the Archbishop's Archive of La Paz together with the description and architectural analysis of the exterior and interior taking into account the character evangelizer of most of the religious buildings in Charcas. To achieve this goal, a detailed field work was carried out to survey the temple. The conclusions reached show the undoubted influence of architecture on visual communication with an evangelizing announcement, which makes this temple one more example of the design effort to adapt to a different context.

Resumo: A hipótese deste artigo é mostrar a influência da arquitetura do templo de Carabuco na transmissão de uma mensagem de importância para a época, no contexto sincrético dos Andes bolivianos. Para isso, a história do templo é contada com dados obtidos de livros de inventário de 1717 a 1768 e documentos defasados encontrados no Arquivo do Arcebispo de La Paz juntamente com a descrição e análise arquitetônica do exterior e interior levando em conta o caráter evangelizador de maioria dos edifícios religiosos de Charcas. Para atingir esse objetivo, foi realizado um trabalho de campo detalhado para levantamento do templo. As conclusões alcançadas mostram a influência indiscutível da arquitetura na comunicação visual com um anúncio evangelizador, o que torna este templo mais um exemplo do esforço do projeto para se adaptar a um contexto diferente.

RESUMO Este artigo tem como objetivo analisar a conversão religiosa de traficantes residentes no Bairro da Penha, em Vitória (ES). A partir de entrevistas biográficas, as narrativas de vida de três pastores da Igreja Operando Deus, que tiveram carreira anterior no tráfico e depois na igreja, servirão à reflexão sobre um caminho que tem sido cada vez mais comum nas periferias brasileiras, em que os mundos do crime e da religião se relacionam das mais variadas formas. Neste artigo, essa relação será analisada como uma transição entre duas carreiras que conformam diferentes circulações de dádivas nos universos do crime e da religião.

ABSTRACT From Drug Dealer to Pastor: An Analysis of the Religious Conversion of Drug Dealers in Bairro da Penha in Vitória (ES) aims to analyze the religious conversion of drug dealers residing in Bairro da Penha, in Vitória, Espírito Santo. Based on biographical interviews, the life narratives of three pastors of the Operando Deus church, who had a previous career in trafficking and later in the church, will serve to reflect on a path that has been increasingly common in the Brazilian peripheries, where worlds of crime and religion are related in the most varied ways. In this article, this relationship is analyzed as a transition between two careers that make up different circulations of gifts in the universes of crime and religion.

Abstract: In Mexico, spiritual colonization and the conversion of pre-Hispanic sites into symbols of national identity has historically distanced indigenous peoples from their archaeological heritage. However, information from early twentieth century sources indicates that Maya communities used to bestow certain sites with religious and social meanings. These observations have been gradually disappearing from the literature as a result of the institutionalization of archaeology and development of tourism, especially in the region of the modern-day state of Quintana Roo. The aim of this paper is to analyze perceptions and uses around certain pre-Hispanic remains in this state and to examine their possible sacred value today. The opening hypothesis of this work is that certain archaeological mounds, known locally as múulo’ob, occupy an important place in contemporary Maya ritual life. The analysis will focus on two contexts that allow us to understand the sacred dimensions of certain sites in the region. The first includes remains that are involved in different aspects of rituality and memory in Báalche’, a locality in the municipality of Felipe Carrillo Puerto. The second is Kantunilkín, where a particular structure has, in recent years, become a local heritage site.

Resumen: En México, la colonización espiritual y la conversión de yacimientos prehispánicos en símbolos de la identidad nacional han distanciado históricamente a los pueblos indígenas del patrimonio arqueológico. Sin embargo, la información proveniente de fuentes de principios del siglo XX indica que las comunidades mayas solían otorgar significados religiosos y sociales a determinados yacimientos. Estas observaciones fueron desapareciendo de las publicaciones a raíz de la institucionalización de la arqueología y del desarrollo del turismo, especialmente en la región del actual estado de Quintana Roo. El objetivo del presente trabajo es analizar percepciones y usos en torno a determinados vestigios prehispánicos de este estado y cuestionarnos sobre su posible valor sagrado en la actualidad. La hipótesis de partida de este trabajo es que determinados montículos arqueológicos conocidos localmente como múulo’ob ocupan un lugar importante en la actual vida ritual maya. El análisis se centra en dos contextos que permiten entender la dimensión sagrada de determinados yacimientos en la región. El primero es un yacimiento que interviene en diferentes aspectos de la ritualidad y de la memoria de la localidad de Báalche’ en el municipio de Felipe Carrillo Puerto. El segundo contexto es el de Kantunilkín, donde una estructura se ha convertido estos últimos años en un sitio patrimonial local.

Lesbian, gay, bisexual, transgender, intersex, queer, and plus all other (LGBTIQ+) people often are being "corrected" by families through religious and cultural beliefs because of their sexual orientation, gender identity, expression, and sex characteristics (SOGIESC) that destabilises stable constructs of heteronormativity. For these belief systems, LGBTIQ+ people threaten the concept of family and associated values that inform the so-called social fabric and cohesion of sexuality and gender norms. In recent years, LGBTIQ+ people, human rights defenders, and academics have shed light on the practices of "conversion therapies" on the African continent in various forms as practised by religious and cultural communities. "Conversion therapy" is also called "reparative therapy" or "gay cure" interchangeably to describe different practices that are out to change, suppress or dissuade LGBTIQ+ people's sexual orientations, gender identities and expressions. This article will use short narrative audio video interviews conducted by openDemocracy to give voice to survivors of "conversion therapy" on the African continent. In these videos, survivors speak about the intersectional reality of family relations, mental health and religion's impact on their well-being. Over the last few years, there has been a reappreciation of the doctrine of the Trinity. Bisexual Latin-American theologian Marcella Althaus-Reid views the Trinity as a critique of heteronormative binaries. Therefore, this article explores whether Althaus-Reid's Trinitarian theology offers a counter theological narrative against "conversion practices" as advocated by families based on religion.

Resumen Este artículo se refiere a la historia material de la parroquia de Nuestra Señora de la Asunción en la villa de Aguascalientes, y su transformación en catedral, a principios del siglo XX. La historia del edificio registra tres etapas. La primera corresponde al periodo 1706-1738 y remite a la construcción de la iglesia parroquial; la segunda, al siglo XIX, que se caracterizó por la introducción del estilo neoclásico en la arquitectura y ornamentación; y la tercera, al periodo 1906-1919, cuando se ejecutó el proyecto de adaptación del antiguo edificio parroquial en catedral. El repaso propuesto subraya la importancia que tuvo la parroquia tanto en la época novohispana como la independiente, lo cual permitió que a principios del siglo XX el antiguo edificio parroquial, debidamente transformado y adecuado, albergara a la catedral.

Abstract This research refers to the material history of the parish of Nuestra Señora de la Asunción in the town of Aguascalientes, and its transformation into a cathedral, at the beginning of the 20th century. The his- tory of the building records three stages. The first corresponds to the New Spanish era, with the construction of the parish church between 1706 and 1738; the second to the 19th century, which was characterized by the introduction of the neoclassical style in architecture and ornamentation; and the third to the first decades of the 20th century, when the project to adapt the old parish building in the cathedral was carried out. The proposed review highlights the importance that the parish had both in the New Spanish and the independent period, which allowed the old parish building, properly transformed and appropriate, to house the cathedral at the early 20th century.

Abstract The proposal of this article is to describe the dynamics that the Pentecostal Evangelical Religious Device (PERD) assumes in the construction of the prison order of Argentine prisons, based on the analysis of the narratives of religious leaders —named as servants— of the so—called «church pavilions». The narratives will be approached from two of its constitutive dimensions. On the one hand, the spiritual worldviews that compose them and on the other hand, their pedagogical dimension. Our hypothesis is that the intersection of both builds a narrative that promotes redemption scripts where two seemingly contradictory meanings prevail, although complementary to prison everyday life: salvation in individual terms, and redemption as a collective contribution to other members of the locked community. This intersection allows us to understand how a set of heterogeneous elements are articulated in the PERD, contributing to the daily management of the confinement. Analysis resulting from field work carried out for more than seven years in four prisons in the province of Santa Fe (Argentina), built from a qualitative approach and empirically based on participant observations and in—depth interviews with prisioners from the self—styled «Christian» wards or «churches», Directors and prison guards committed to the custody of those spaces.

Resumen La propuesta de este artículo es describir las dinámicas que asume el dispositivo religioso evangélico pentecostal (DREP) en la construcción del orden carcelario de las prisiones argentinas, a partir del análisis de las narrativas de líderes religiosos —nombrados como siervos— de los denominados «pabellones iglesia». Las narrativas serán abordadas a partir de dos de sus dimensiones constitutivas. Por una parte, las cosmovisiones espirituales que las componen y por otro, su dimensión pedagógica. Nuestra hipótesis es que la intersección de ambas construye una narrativa promotora de guiones de redención donde imperan dos sentidos aparentemente contradictorios, aunque complementarios para la cotidianeidad carcelaria: la salvación en términos individuales, y la redención como aporte colectivo a otros integrantes de la comunidad encerrada. Dicha intersección permite comprender cómo un conjunto de elementos heterogéneos se articula en el DREP aportando a la gestión cotidiana del encierro. Análisis resultantes de un trabajo de campo realizado durante más de siete años en cuatro cárceles de la provincia de Santa Fe (Argentina), construido desde un enfoque cualitativo y empíricamente sustentado en observaciones participantes y entrevistas en profundidad con detenidos de los pabellones autodenominados «cristianos» o «iglesias», Directivos y guardia cárceles avocados a la custodia de dichos espacios.