The Spirit Is within Us! Ritual Practices of Latin American Pentecostals in Barcelona

Wilson Muñoz-Henríquez obtained funding by the UNESCO/Japan Young Researchers' Fellowship Programme, UNESCO-France and the Government of Japan, and the scholarship program Becas Chile N◦ 72150364, ANID-Chile.In recent years, Christian Pentecostalism has been one of the most successful religious movements in the province of Barcelona, while the high level of immigration from Latin America has clearly been an influential factor in its development. Yet, despite the fact that Pentecostalism has played a prominent role in religious diversification in Catalonia, it has been the subject of very few studies. This paper seeks to address this gap in research and shed light on an area of fundamental importance to the movement: its ritual dimension. Drawing on ethnographic information from the Iglesia Evangélica el Vallès (Canovelles), we describe and analyze the principal channels of communication with the sacred established by the Latin American Pentecostals. In our conclusions, we show that the communicative practices developed during worship are oriented toward manifesting the presence of the Holy Spirit, leading to the emergence of ritual condensation around this symbolic force. For this purpose, practices such as "praise", the "laying on of hands" and "speaking in tongues" establish sequential and progressive communication with the Holy Spirit throughout the process of worship, culminating in mimetic communication

El mal paraje y la mala hora: notas sobre la violencia naturalista hacia el saber médico andino

Las nociones locales de mal paraje y mala hora son claves para explicar los orígenes de muchas enfermedades en el saber médico andino. Pese a su importancia etnográfica, ni la investigación antropológica ni el saber biomédico han tratado adecuadamente estas distinciones locales, relegándolas muchas veces al olvido. Nuestro objetivo es explorar el origen de esta limitación de la producción antropológica y biomédica. La hipótesis es que se relaciona con la utilización implícita de ciertos supuestos teóricos naturalistas a la hora de abordar este fenómeno, tanto de parte de las ciencias sociales como de los saberes biomédicos, lo que produce una violencia simbólica y epistémica contra el saber médico andino que denominamos violencia naturalista. Respecto a la metodología, se analizó información etnográfica sobre la comunidad Aymara de Camiña (Tarapacá, Chile) y la principal literatura producida. Centramos nuestro análisis en las nociones de mal paraje y mala hora, utilizando la técnica de análisis de contenido. Concluimos que los principales obstáculos naturalistas se manifiestan en el tratamiento que reciben las entidades territoriales, las relaciones que se establecen entre éstas y los seres humanos (reciprocidad), y las concepciones de espacio/tiempo presente en el diagnóstico de una enfermedad.The local notions of mal paraje [bad place] and mala hora [bad time] are key to explaining many illnesses in Andean medical knowledge. Notwithstanding the relevance of these notions ethnographically, neither anthropological research nor biomedical knowledge has properly dealt with these local distinctions, and have largely relegated them to the shadows. Our aim is to examine the origin of this shortcoming of anthropological and biomedical knowledge production. Our hypothesis is that such shortcoming is related to the implicit use of certain naturalistic theoretical presuppositions, both from the point of view of social sciences and from the point of view of biomedical research, producing symbolic and epistemic violence against Andean medical knowledge which we call naturalistic violence. In methodological terms we examine ethnographic data from the Aymara community of Camiña (Tarapacá, Chile) and the literature produced on this topic. We focus on the notions of mal paraje and mala hora using the content analysis technique. We conclude that the main naturalistic obstacles include the treatment received by territorial entities, the relationships established among these entities and human beings (reciprocity), and the conceptions of space/time present in the diagnosis of a disease

El mal paraje y la mala hora: notas sobre la violencia naturalista hacia el saber médico andino

The local notions of mal paraje [bad place] and mala hora [bad time] are key to explaining many illnesses in Andean medical knowledge. Notwithstanding the relevance of these notions ethnographically, neither anthropological research nor biomedical knowledge has properly dealt with these local distinctions, and have largely relegated them to the shadows. Our aim is to examine the origin of this shortcoming of anthropological and biomedical knowledge production. Our hypothesis is that such shortcoming is related to the implicit use of certain naturalistic theoretical presuppositions, both from the point of view of social sciences and from the point of view of biomedical research, producing symbolic and epistemic violence against Andean medical knowledge which we call naturalistic violence. In methodological terms we examine ethnographic data from the Aymara community of Camiña (Tarapacá, Chile) and the literature produced on this topic. We focus on the notions of mal paraje and mala hora using the content analysis technique. We conclude that the main naturalistic obstacles include the treatment received by territorial entities, the relationships established among these entities and human beings (reciprocity), and the conceptions of space/time present in the diagnosis of a disease.Las nociones locales de mal paraje y mala hora son claves para explicar los orígenes de muchas enfermedades en el saber médico andino. Pese a su importancia etnográfica, ni la investigación antropológica ni el saber biomédico han tratado adecuadamente estas distinciones locales, relegándolas muchas veces al olvido. Nuestro objetivo es explorar el origen de esta limitación de la producción antropológica y biomédica. La hipótesis es que se relaciona con la utilización implícita de ciertos supuestos teóricos naturalistas a la hora de abordar este fenómeno, tanto de parte de las ciencias sociales como de los saberes biomédicos, lo que produce una violencia simbólica y epistémica contra el saber médico andino que denominamos violencia naturalista. Respecto a la metodología, se analizó información etnográfica sobre la comunidad Aymara de Camiña (Tarapacá, Chile) y la principal literatura producida. Centramos nuestro análisis en las nociones de mal paraje y mala hora, utilizando la técnica de análisis de contenido. Concluimos que los principales obstáculos naturalistas se manifiestan en el tratamiento que reciben las entidades territoriales, las relaciones que se establecen entre éstas y los seres humanos (reciprocidad), y las concepciones de espacio/tiempo presente en el diagnóstico de una enfermedad

Chilean version of the INECO Frontal Screening (IFS-Ch) : psychometric properties and diagnostic accuracy

Objective: This study sought to analyze the psychometric properties and diagnostic accuracy of the Chilean version of the INECO Frontal Screening (IFS-Ch) in a sample of dementia patients and control. Methods: After adapting the instrument to the Chilean context and obtaining content validity evidence through expert consultation, the IFS-Ch was administered to 31 dementia patients and 30 control subjects together with other executive assessments (Frontal Assessment Battery [FAB], Modified version of the Wisconsin Card Sorting Test [MCST], phonemic verbal fluencies [letters A and P] and semantic verbal fluency [animals]) and global cognitive efficiency tests (Mini mental State Examination [MMSE] and Addenbrooke's Cognitive Examination-Revised [ACE-R]). Caregivers of dementia patients and proxies of control subjects were interviewed with instruments measuring dysexecutive symptoms (Dysexecutive Questionnaire [DEX]), dementia severity (Clinical Dementia Rating Scale [CDR]) and functional status in activities of daily living (Activities of Daily Living Scale [IADL] and Technology-Activities of Daily Living Questionnaire [T-ADLQ]). Convergent and discriminant validity, internal consistency reliability, cut-off points, sensitivity and specificity for the IFS-Ch were estimated. Results: Evidence of content validity was obtained. Evidence of convergent validity was also found showing significant correlations (p<0.05) between the IFS-Ch and the other instruments measuring: executive functions (FAB, r=0.935; categories achieved in the MCST, r=0.791; perseverative errors in the MCST, r= -0.617; animal verbal fluency, r=0.728; A verbal fluency, r=0.681; and P verbal fluency, r=0.783), dysexecutive symptoms in daily living (DEX, r= -0.494), dementia severity (CDR, r= -0.75) and functional status in activities of daily living (T-ADLQ, r= -0.745; IADL, r=0.717). Regarding reliability, a Cronbach's alpha coefficient of 0.905 was obtained. For diagnostic accuracy, a cut-off point of 18 points (sensitivity=0.903; specificity=0.867) and an area under curve of 0.951 were estimated to distinguish between patients with dementia and control subjects. Discussion: The IFS-Ch showed acceptable psychometric properties, supported by evidence of validity and reliability for its use in the measurement of executive functions in patients with dementia. The diagnostic accuracy of the IFS-Ch for detecting dementia patients was also considered acceptable

The Spirit Is within Us! Ritual Practices of Latin American Pentecostals in Barcelona

In recent years, Christian Pentecostalism has been one of the most successful religious movements in the province of Barcelona, while the high level of immigration from Latin America has clearly been an influential factor in its development. Yet, despite the fact that Pentecostalism has played a prominent role in religious diversification in Catalonia, it has been the subject of very few studies. This paper seeks to address this gap in research and shed light on an area of fundamental importance to the movement: its ritual dimension. Drawing on ethnographic information from the Iglesia Evang&eacute;lica el Vall&egrave;s (Canovelles), we describe and analyze the principal channels of communication with the sacred established by the Latin American Pentecostals. In our conclusions, we show that the communicative practices developed during worship are oriented toward manifesting the presence of the Holy Spirit, leading to the emergence of ritual condensation around this symbolic force. For this purpose, practices such as &ldquo;praise&rdquo;, the &ldquo;laying on of hands&rdquo; and &ldquo;speaking in tongues&rdquo; establish sequential and progressive communication with the Holy Spirit throughout the process of worship, culminating in mimetic communication

El olvido del rito. Notas críticas sobre los estudios del pentecostalismo latinoamericano

El pentecostalismo es uno de los movimientos cristianos más exitosos y distintivos de Latinoamérica. Durante las últimas décadas se han incrementado significativamente los estudios que han abordado sus más diversas manifestaciones. Sin embargo, uno de los aspectos centrales y característicos del movimiento ha sido ignorado: su dimensión ritual. Mi objetivo es mostrar que esta desatención está relacionada con el predominio de una perspectiva analítica que ha sido reproducida acríticamente en los estudios: las teorías de la acción. Para ello, paso revista a las principales investigaciones realizadas en este área y posteriormente esbozo una crítica de sus presupuestos teóricos, evidenciando sus limitaciones para comprender el fenómeno ritual. Finalmente, sugiero optar por una erspectiva que haga hincapié en la naturaleza interaccional y omunicacional del rito pentecostal parar superar esta falencia.</p

Conflacionismo epistemológico:: Los estudios sobre el pentecostalismo aymara en Chile (1975-1998).

The Aymara Pentecostalism is one of the most important religious movements in Chile. In the last decades it has been produced a considerable amount of sociological and anthropological research about this movement and this has resulted in the emergency of a particular field. However, these studies have not the thematized the relevance of the theoretical assumptions that underlie in their analysis. Due to this, our aim is to develop an epistemological analysis of the theoretical assumptions behind the studies about the Aymara Pentecostalism in Chile, elucidating specifically how they have used the difference between structure and action when they aim to understand the features of this socio-religious movement. This will allow us to elucidate the types of epistemological conflation (Archer) that take place in the explanations develop by these authors, assessing its theoretical contributionEl pentecostalismo aymara es uno de los movimientos religiosos más distintivos de Chile. En las últimas décadas se ha producido una considerable cantidad de estudios sociológicos y antropológicos sobre este movimiento, generándose un incipiente campo de estudios al respecto. Sin embargo, estos estudios no han tematizado la adecuación de los supuestos teóricos que subyacen a sus análisis. Por ello, nuestro objetivo es realizar un análisis epistemológico de los supuestos teóricos que subyacen a los estudios sobre pentecostalismo aymara en Chile, distinguiendo específicamente cómo han utilizado la distinción entre estructura y acción a la hora de comprender las características de este movimiento socioreligioso. Esto nos permitirá distinguir los tipos de conflacionismo epistemológico (Archer) presentes en las explicaciones esbozadas por los autores, evaluando así su rendimiento teórico

Pospentecostalismo: del fundacionalismo al postfundacionalismo pentecostal chileno

Abstract: The aim of this paper is to describe and analyse how the concepts of community and people have historically evolved from their origins up to these days in Pentecostalism. Considering an analysis of the most relevant literature in Chile on this religious movement, we will show how the specialized literature and the movement itself have shifted from foundationalist notions of community and subject, towards post-foundationalist notions of these concepts. Methodologically we have reviewed and analysed all the articles and books of sociology and anthropology of Pentecostalism published from 1967 to the present. We have encountered a crisis and religious disenchantment in the Pentecostal movement, and a weakening of the agglutinating force of the foundational notions of Pentecostalism. The Pentecostal movement is at a postfoundationalist moment, which we have tentatively called postpentecostalism.Resumen: El objetivo de este artículo es describir y analizar cómo se han ido transformando históricamente los conceptos de comunidad y sujeto desde sus orígenes hasta la actualidad en el pentecostalismo. A partir del análisis de la literatura más significativa en Chile sobre de este movimiento socioreligioso, mostraremos cómo tanto la literatura especializada como el movimiento pentecostal mismo han pasado desde una concepción fundacionalista de la comunidad y los sujetos pentecostales, a una concepción postfundacionalista de los mismos. Metodológicamente hemos revisado y analizados todos los artículos y libros de sociología y antropología del pentecostalismo publicado desde 1967 hasta la actualidad. Nos hemos encontrado una crisis y desencanto religioso en el movimiento pentecostal, y un debilitamiento de la fuerza aglutinante de las nociones fundacionalistas del pentecostalismo. El movimiento pentecostal se encuentra en un momento postfundacionalista, que hemos denominado provisoriamente postpentecostalismo