Get Re-Enchanting the World: Maya Protestantism in the PDF

By C. Mathews Samson

ISBN-10: 0817354271

ISBN-13: 9780817354275

ISBN-10: 081738104X

ISBN-13: 9780817381042

Christian evangelicals between local humans in Latin America.What does it suggest to be either Maya and Protestant in Guatemala? Burgeoning non secular pluralism in Mesoamerica and all through Latin the USA is clear as Protestantism permeates a quarter that have been overwhelmingly Catholic for almost 5 centuries.In contemplating the interaction among modern Protestant perform and local cultural traditions between Maya evangelicals, Samson files the techniques wherein a few Maya have switched over to new different types of Christianity and the ways that the Maya are incorporating Christianity for his or her personal reasons. on the intersection of faith and cultural pluralism, modern evangelicals concentrate on easing the strain among Maya id and the Protestant insistence that previous methods needs to be left at the back of within the conversion process.Against the backdrop of the 36-year civil warfare that resulted in 1996 and the increase of the indigenous Maya stream within the past due Nineteen Eighties, this paintings offers a different portrait of social activities, cultural and human rights, and the position that faith performs when it comes to the geographical region in post-conflict political procedures. Re-enchanting the area fills a distinct segment in the anthropological literature on evangelicals in Latin the USA in the course of a time of important social swap.

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Extra info for Re-Enchanting the World: Maya Protestantism in the Guatemalan Highlands (Contemporary American Indians)

Example text

In the political realm, most representative was the failure, by a sizable majority of the votes cast, of the 16 May 1999 referendum on a series of constitutional reforms designed to codify aspects of the supplemental agreements negotiated in the years leading up to the definitive end of the war. These agreements dealt with a number of underlying structural contradictions within Guatemalan society, including the rights of the indigenous population, socioeconomic issues and agrarian concerns, democracy and the strengthening of civil society, and the role of the military in a civil society.

Perhaps Virginia Garrard-Burnett claims too much in the Guatemalan case when she says that a “‘Maya’ Catholic Church” and more traditional Maya religion “both may owe a debt, like it or not, to the Protestant move to provide a usable template for pluralism, theological fluidity, and contextualized growth” (1998a, 169). Still, the statement acknowledges the reality of religious pluralism in Guatemala, and it provides another piece to the agenda for the continuing study of religious change in 22 / Chapter 1 Mesoamerica.

Despite the reductionist tone, the economistic imagery of the religious marketplace reminds us that magic, science, and religion coexist in the postmodern world. Likewise, even as religion has seemingly made a reappearance on the world stage, movements for ethnic renewal and cultural rights are making their own challenges to the nation-state with its pretensions to hegemonic power within its borders. Within these movements, religion, understood as the practices and ways of knowing linked to the particular cosmologies or worldviews of different indigenous groups, has played a part in calling into question the assimilationist narratives of the nation-state.

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Re-Enchanting the World: Maya Protestantism in the Guatemalan Highlands (Contemporary American Indians) by C. Mathews Samson

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