Based on empirical analysis, this ethnographic fieldwork and collection of original articles on contemporary Protestant religions in Mexico and Central America examines regions ranging from the Pacific coast in the north to Guatemala in the south. These new studies reveal that Protestantism was in the rise in the last decades of the twentieth century because it was opposing political structures that were largely unworkable in a new age of economic expansion and population growth. The studies cover regional and local variations in the growth of Protestantism, examine numerous reasons for the variations, and compare rural villages with modern communities. While the Catholic Church remains only a marginal player in the conflicts taking place in local communities, the book concludes that the modern religious conflicts bear only a general resemblance to the anti-Catholic issues that impelled the original Protestant Reformation in Europe. Relying on traditional scientific principles of data recording and theory development, the contributors look into the lives of contemporary rural people, Indian and mestizo, and provide data that enhance the general study of modern religious movements. The chapters examine, among other topics, the relationship between religion and demography, the role of leadership in church growth, the theories of Max Weber relating capitalism and Protestantism, religious conversion, and the modernization of Indian communities. Scholars and students who are interested in cultural anthropology, religious change, and religion in Latin America will find in these pages a unique and enlightening examination of Protestantism's rise and spread in Latin America.

This handbook offers a comprehensive exploration of the dynamics of religious conversion, which for centuries has profoundly shaped societies, cultures, and individuals throughout the world.

Drawing from ethnographic examples found throughout the world, this revised and updated text offers an introduction to what anthropologists know or think about religion, how they have studied it, and how they have interpreted or explained it since the late nineteenth century. Robert Winzeler’s balanced consideration of classic topics, basic concepts, and new developments in the anthropological study of religion moves beyond cultural anthropology and ethnography to gather information from physical anthropology, prehistory, and archaeology. Written as a sophisticated but accessible treatment of the issues, Anthropology and Religion is a key text for upper-division courses.

Approaching sorcery as highly rational and rooted in significant social and cultural values, Sorcery in Mesoamerica examines and reconstructs the original indigenous logic behind it, analyzing manifestations from the Classic Maya to the ethnographic present. While the topic of sorcery and witchcraft in anthropology is well developed in other areas of the world, it has received little academic attention in Mexico and Central America until now. In each chapter, preeminent scholars of ritual and belief ask very different questions about what exactly sorcery is in Mesoamerica. Contributors consider linguistic and visual aspects of sorcery and witchcraft, such as the terminology in Aztec semantics and dictionaries of the Kaqchiquel and K’iche’ Maya. Others explore the practice of sorcery and witchcraft, including the incorporation by indigenous sorcerers in the Mexican highlands of European perspectives and practices into their belief system. Contributors also examine specific deities, entities, and phenomena, such as the pantheistic Nahua spirit entities called forth to assist healers and rain makers, the categorization of Classic Maya Wahy (“co-essence”) beings, the cult of the Aztec goddess Cihuacoatl, and the recurring relationship between female genitalia and the magical conjuring of a centipede throughout Mesoamerica. Placing the Mesoamerican people in a human context—as engaged in a rational and logical system of behavior—Sorcery inMesoamerica is the first comprehensive study of the subject and an invaluable resource for students and scholars of Mesoamerican culture and religion. Contributors: Lilián González Chévez, John F. Chuchiak IV, Jeremy D. Coltman, Roberto Martínez González, Oswaldo Chinchilla Mazariegos, Cecelia F. Klein, Timothy J. Knab, John Monaghan, Jesper Nielsen, John M. D. Pohl, Alan R. Sandstrom, Pamela Effrein Sandstrom, David Stuart

In Aztec and colonial Central Mexico, every individual was destined for lifelong placement in a legally defined social stratum or estate. Social mobility became possible after independence from Spain in 1821 and increased after the 1910–1920 Revolution. By 2000, the landed aristocracy that was for long Mexico's ruling class had been replaced by a plutocracy whose wealth derives from manufacturing, commerce, and finance—but rapid growth of the urban lower classes reveals the failure of the Mexican Revolution and subsequent agrarian reform to produce a middle-class majority. These evolutionary changes in Mexico's class system form the subject of Social Stratification in Central Mexico, 1500–2000, the first long-term, comprehensive overview of social stratification from the eve of the Spanish Conquest to the end of the twentieth century. The book is divided into two parts. Part One concerns the period from the Spanish Conquest of 1521 to the Revolution of 1910. The authors depict the main features of the estate system that existed both before and after the Spanish Conquest, the nature of stratification on the haciendas that dominated the countryside for roughly four centuries, and the importance of race and ethnicity in both the estate system and the class structures that accompanied and followed it. Part Two portrays the class structure of the post-revolutionary period (1920 onward), emphasizing the demise of the landed aristocracy, the formation of new upper and middle classes, the explosive growth of the urban lower classes, and the final phase of the Indian-mestizo transition in the countryside.

Today, far too many leading Christians water down the robust teachings of our Faith. Ignoring Christ's clear example and constant demand that we boldly confront evils, they preach an amicable, nonconfrontational, feel-good gospel. Instead of teaching the faithful to edify and enjoin the wayward, they urge them to pacify and submit . . . with catastrophic results personally, for the Church, and for society at large. Now comes Fr. Dwight Longenecker with this potent book that shows how, by engaging in the lost art of spiritual warfare, good Christians can cure this trend and repair the extensive damage it has caused. Here, without fear or favor, Longenecker maps out the myriad places where evil lurks in our world, shines a light on its many faces, and details the countless clever tricks it uses to hide. He delineates ten sturdy principles that must motivate all Christian warriors who hope to expunge evil and stop it from ret

The canyon in central Mexico was ablaze with torches as hundreds of people filed in. So palpable was their shared shock and grief, they later said, that neither pastor nor priest was needed. The event was a memorial service for one of their own who had died during an attempted border passage. Months later a survivor emerged from a coma to tell his story. The accident had provoked a near-death encounter with God that prompted his conversion to Pentecostalism. Today, over half of the local residents of El Alberto, a town in central Mexico, are Pentecostal. Submitting themselves to the authority of a God for whom there are no borders, these Pentecostals today both embrace migration as their right while also praying that their “Mexican Dream”—the dream of a Mexican future with ample employment for all—will one day become a reality. Fire in the Canyon provides one of the first in‑depth looks at the dynamic relationship between religion, migration, and ethnicity across the U.S.-Mexican border. Faced with the choice between life‑threatening danger at the border and life‑sapping poverty in Mexico, residents of El Alberto are drawing on both their religion and their indigenous heritage to demand not only the right to migrate, but also the right to stay home. If we wish to understand people's migration decisions, Sarat argues, we must take religion seriously. It is through religion that people formulate their ideas about life, death, and the limits of government authority.

"A landmark achievement that will no doubt be cited again and again for years to come. It is a thoroughly-researched and authoritative work."--Allen J. Christenson, author of Art and Society in a Highland Maya Community "While this book explains what brought about the Maya uprisings in Chiapas and Guatemala and answers questions about the role of the Catholic Church in the development of the uprisings, the heart of the book is about the Mayan quest to live with dignity as Maya in the modern world."--Christine Gudorf, author of Catholic Social Teaching on Liberation Themes In his most recent book, The Maya and Catholicism: An Encounter of Worldviews, John Early examined the relationship between the Maya and the Catholic Church from the sixteenth century through the colonial and early national periods. In Maya and Catholic Cultures in Crisis, he returns to delve into the changing worldviews of these two groups in the second half of the twentieth century--a period of great turmoil for both. Drawing on his personal experiences as a graduate student, a Roman Catholic priest in the region and his extensive archival research, Early constructs detailed case histories of the Maya uprisings against the governments of Guatemala and Mexico, exploring Liberation Catholicism’s integral role in these rebellions as well as in the evolutions of Maya and Catholic theologies. His meticulous and insightful study is indispensable to understanding Maya politics, society, and religion in the late twentieth century.

There has not been conducted much research in religious studies and (linguistic) anthropology analysing Protestant missionary linguistic translations. Contemporary Protestant missionary linguists employ grammars, dictionaries, literacy campaigns, and translations of the Bible (in particular the New Testament) in order to convert local cultures. The North American institutions SIL and Wycliffe Bible Translators (WBT) are one of the greatest scientific-evangelical missionary enterprises in the world. The ultimate objective is to translate the Bible to every language. The author has undertaken systematic research, employing comparative linguistic methodology and field interviews, for a history-of-ideas/religions and epistemologies explication of translated SIL missionary linguistic New Testaments and its premeditated impact upon religions, languages, sociopolitical institutions, and cultures. In addition to taking into account the history of missionary linguistics in America and theological principles of SIL/WBT, the author has examined the intended cultural transformative effects of Bible translations upon cognitive and linguistic systems. A theoretical analytic model of conversion and translation has been put forward for comparative research of religion, ideology, and knowledge systems.

This lively and readable survey introduces students to key areas of the field and shows how to apply an anthropological approach to the study of contemporary world religions. Written by an experienced teacher, it covers all of the traditional topics of anthropology of religion, including definitions and theories, beliefs, symbols and language, and ritual and myth, and combines analytic and conceptual discussion with up-to-date ethnography and theory. Eller includes copious examples from religions around the world – both familiar and unfamiliar – and two mini-case studies in each chapter. He also explores classic and contemporary anthropological contributions to important but often overlooked issues such as violence and fundamentalism, morality, secularization, religion in America, and new religious movements. Introducing Anthropology of Religion demonstrates that anthropology is both relevant and essential for understanding the world we inhabit today.