Get Re-Enchanting the World: Maya Protestantism in the PDF
By C. Mathews Samson
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.
Read or Download Re-Enchanting the World: Maya Protestantism in the Guatemalan Highlands (Contemporary American Indians) PDF
Similar native american studies books
The Kuna of Panama, this day the best recognized indigenous peoples of Latin the US, moved over the process the 20th century from orality and isolation in the direction of literacy and an energetic engagement with the state and the realm. spotting the fascination their tradition has held for plenty of outsiders, Kuna intellectuals and villagers have collaborated actively with international anthropologists to counter anti-Indian prejudice with confident money owed in their humans, therefore turning into the brokers in addition to topics of ethnography.
Millions of individuals in Alberta and Montana communicate Blackfoot, an Algonquian language. however the numbers are diminishing, and the survival of Blackfoot is in a few hazard. to assist shield the language whereas it's nonetheless in day-by-day use, Donald G. Frantz and Norma Jean Russell collaborated at the Blackfoot Dictionary, released in 1989 to common acclaim, and revised in a moment version in 1995.
Addressing, for the 1st time, the enigma of ways Franz Boas got here to be the valuable founding father of anthropology and a driver within the attractiveness of technology as a part of societal existence in North the US, this exploration breaks in the course of the linguistic and cultural obstacles that experience avoided students from greedy the significance of Boas's own heritage and educational actions as a German Jew.
Sarah Winnemucca Hopkins (Northern Paiute) has lengthy been famous as a big nineteenth-century American Indian activist and author. but her acclaimed performances and talking excursions around the usa, in addition to the copious newspaper articles that grew out of these excursions, were mostly missed and forgotten.
- The Columbia guide to American Indians of the Southeast
- Cheyennes at Dark Water Creek: The Last Fight of the Red River War
- Exterminate Them: Written Accounts of the Murder, Rape, and Enslavement of Native Americans during the California Gold Rush
- Archaeology, History, and Custer’s Last Battle: The Little Big Horn Re-examined
- Recovering the Sacred: The Power of Naming and Claiming
- The nightway : a history and a history of documentation of a Navajo Ceremonial
Extra info for Re-Enchanting the World: Maya Protestantism in the Guatemalan Highlands (Contemporary American Indians)
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.
Re-Enchanting the World: Maya Protestantism in the Guatemalan Highlands (Contemporary American Indians) by C. Mathews Samson