Conferencia inaugural

¿Qué duda cabe que la religión es una estructura significativa de sentido y una forma de dominio simbólico que el hombre tiene de su mundo? Pero la religión es también una forma de poder. Y no sólo poder simbólico o cultural sino que también poder ideológico y en ocasiones se vuelve poder político y hasta militar. Aunque, por otra parte, la complejidad de lo religioso y de lo mágico es además, no lo olvidemos, una forma de contrapoder

Capital social y representaciones socioculturales juveniles: un estilo en jóvenes secundarios chilenos

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Mudanças religiosas e dinâmicas demográficas: mais além da teoria da secularização. O caso do catolicismo na cidade de Córdoba, Argentina

Este artículo explora críticamente las explicaciones de las dinámicas religiosas en Argentina basadas en la Teoría de la Secularización (TdS). La mayoría de sus referentes usa como variable independiente las relaciones político-institucionales; por eso, la TdS explica lo que sucede con la dirigencia de la institución y las organizaciones intermedias. Esta investigación recoge datos directos de los registros de bautismos durante un siglo en la ciudad de Córdoba (Argentina) y los compara con la tasa de natalidad. Este análisis muestra que eluso de variables político-institucionales no explica adecuadamente lo que sucede con las dinámicas religiosas, medidas en bautismos. La hipótesis propuesta es que las transformaciones religiosas se entienden mejor cuando se aplican variables demográficas.his article critically explores the explanations of religious dynamics in Argentina based on Secularization Theory (TdS). Most scholarship uses political-institutional relations as an independent variable; therefore, TdS focuses on what takes place within the leadership of the institution and intermediate organizations. This research collects data directly from a century of baptism records in the city of Córdoba (Argentina) and compares it with the city’s birth rate. This analysis shows that the use of political-institutional variables fails to adequately explain religious dynamics, as measured in baptisms. The proposed hypothesis is that religious transformations are better understood when demographic variables are applied.Este artigo explora criticamente as explicações das dinâmicas religiosas na Argentina baseadas na Teoria da Secularização (TdS). A maioria de seus referentes usa as relações político-institucionais como variável independente; por isso, a TdS explica o que acontece com a direção da instituição e das organizações intermediárias. Esta pesquisa recolhe dados diretos dos registros de batismos durante um século na cidade de Córdoba (Argentina) e os compara com a taxa de natalidade. Essa análise mostra que o uso de variáveis político-institucionais não explica adequadamente o que acontece com as dinâmicas religiosas, medidas em batismos. A hipótese proposta é que as transformações religiosas são melhor entendidas quando variáveis demográficas são aplicadas.Fil: Morello SJ, Gustavo. Boston College; Estados UnidosFil: Rabbia, Hugo Hernán. Universidad Nacional de Córdoba. Instituto de Investigaciones Psicológicas. - Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Córdoba. Instituto de Investigaciones Psicológicas; Argentina. Universidad Católica de Córdoba. Facultad de Ciencias Politicas y Relaciones Internacionales; Argentin

Cultos y religiones populares en America Latina: identidades entre la tradicion y la globalizacion

La globalización ha provocado un cambio cultural que afecta las creencias y prácticas religiosas, pero las identidades y cultos religiosos del pueblo latinoamericano, en vez de reformularse bajo una tendencia secularizante, se están viendo transformadas y en algunos casos revitalizadas. La revolución de las comunicaciones, los procesos migratorios y los crecientes flujos de información, bienes y personas, van borrando las viejas barreras y fronteras, pero no alcanzan a desplazar las antiguas barreras simbólicas de la identidad religiosa con poderosos arraigos en las mentalidades colectivas

La religión y el despertar de los pueblos indígenas en América Latina

The awakening of the indigenous people of Latin America raises the following question: is it accom- panied by a religious revitalization and a return to an- cestral beliefs and rituals? Religion is, indeed, present in protests and visible movements such as those in Me- xico or Ecuador, but religion does not appear to be the principal factor or the deepest source of these move- ments. Thus, alongside the rapid expansion of evange- licals (especially Pentecostals) among the indigenous communities, it is also observed the higher profile and the increased respect achieved by ancestral indigenous religious traditions. Elsewhere, intense missionary acti- vity, performed by various churches, has contributed to the emergence of new indigenous leaders; shamanic rituals function as a means of reaffirmation of ethnic identity and support of the struggle to recover ancestral lands is acquiring a sacred character because of in- digenous worldview. The battle is political and ethnic; it is fought for recognition of indigenous rights, for the specificity of people and their communities, for their ancestral lands and for their cultural expression. Belief is by no means uniform among indigenous peoples. However, there is no doubt that religion is a part of the process of recovery concerning ethnic identity, even though it is under threat from globalization

Capital social y superación de la pobreza: nuevos enfoques para la evaluación de impacto

Incluye Bibliografí

La religión y el despertar de los pueblos indígenas en América Latina

The “awakening” of the indigenous people of Latin America raises the following question: is it accom- panied by a religious revitalization and a return to an- cestral beliefs and rituals? Religion is, indeed, present in protests and visible movements such as those in Me- xico or Ecuador, but religion does not appear to be the principal factor or the deepest source of these move- ments. Thus, alongside the rapid expansion of evange- licals (especially Pentecostals) among the indigenous communities, it is also observed the higher profile and the increased respect achieved by ancestral indigenous religious traditions. Elsewhere, intense missionary acti- vity, performed by various churches, has contributed to the emergence of new indigenous leaders; shamanic rituals function as a means of reaffirmation of ethnic identity and support of the struggle to recover ancestral lands is acquiring a sacred character because of in- digenous worldview. The battle is political and ethnic; it is fought for recognition of indigenous rights, for the specificity of people and their communities, for their ancestral lands and for their cultural expression. Belief is by no means uniform among indigenous peoples. However, there is no doubt that religion is a part of the process of recovery concerning ethnic identity, even though it is under threat from globalization