By Timothy J. Steigenga, Edward L. Cleary
40 years in the past Latin the US was once nearly uniformly Catholic, yet non secular pluralism has essentially altered the social and non secular panorama of the area. This welcome and well-edited quantity transcends the standard specialise in people who change from Catholicism to Protestantism to think about conversions to different religions like Mormonism, 7th Day Adventism, Afro-Brazilian cults, and indigenous non secular hobbies. Steingenga and Cleary emphasize that African Diaspora religions are one of the quickest transforming into within the area, whereas ancient Protestant teams (like the Methodists and Presbyterians) are wasting participants. The chapters during this quantity cogently chart dramatic adjustments within the zone and try and determine discussion among North American, eu, and Latin American students. previous versions of conversion have been constructed as a rule to be used within the usa and Europe. individuals to this quantity suggest new versions for the research of conversion. particularly, individuals introduce notions pertaining to minimum in preference to radical conversion arguing that conversion will be noticeable as a procedure instead of a unmarried occasion. In bankruptcy six, Patricia Birman deftly outlines key components using neo-Pentecostal conversion in Brazil, and, in bankruptcy seven, Maria Julia Carozzi convincingly underscores the function of private narratives within the learn of conversion to Umbanda and Candomble. bankruptcy 9 by means of Rachel Corr addresses the new development of indigenous events in Ecuador, whereas Christine Kovic's bankruptcy offers with conversion from conventional Catholicism to "Word of God" Catholicism in Chiapas, Mexico. Kovic's bankruptcy is exceptional. advised.
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Extra info for Conversion of a Continent: Contemporary Religious Change in Latin America
23 The widespread existence of a Brazilian popular religious culture (cultura religiosa brasileira popular) constitutes a “common religious denominator” present in the diﬀerent groups that make up the religious ﬁeld. Thus the belief in God and in a variety of intermediary spirits, the possibility of their interference in daily life, and their manipulation in the devotees’ behalf, within a Christian moral context, are the minimal elements present in Brazilian religiosity. According to Negrão, these characteristics, common to most religions present in Brazil, favor their interpenetration and thus belie the notion of religious conversion.
41. Daniel Míguez, “Exploring the Argentinian Case: Religious Motives in the Growth of Latin American Pentecostalism,” in Latin American Religion in Motion, ed. Christian Smith and Joshua Prokopy (New York: Routledge, 1999), 222. 42. Míguez, “Exploring the Argentinian Case,” 230. 43. Harvey Cox, Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Reading, MA: Addison-Wesley Publishing Company, 1994), 81–83. 44. Robbins, “The Globalization of Charismatic and Pentecostal Christianity,” 126.
Lewis R. Rambo, “Anthropology and the Study of Conversion,” in The Anthropology of Religious Conversion, ed. Andrew Buckser and Stephen D. Glazier (Lanham: Rowman and Littleﬁeld, 2003), 213. 5. David A. Snow and Richard Machalek, “The Sociology of Conversion,” Annual Review of Sociology 10 (1984): 170. 6. Snow and Machalek, “The Sociology of Conversion,” 168–174; Gooren, “Reconsidering Protestant Growth,” 2006. 7. Patricia Birman, “Cultos de possessão e pentecostalismo no Brasil: Passagens,” Religião e Sociedade 17 (1996): 90–109.