La religiosidad popular de América Latina: una bisagra para colocar lived religion en proyectos de descolonización
This article addresses the question: what do we gain or lose using the concept of popular religiosity or lived religion? A tradition of the study of religiosity under the concept of popular religion, a polysemic term, has developed in Latin America. On the one hand, it is inscribed in a linguistic f...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
2021
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| In: |
Revista cultura y religión
Year: 2021, Volume: 15, Issue: 1, Pages: 261-300 |
| Standardized Subjects / Keyword chains: | B
Latin America
/ Liberation theology
/ Folk religion
/ Popular piety
/ Religious experience
/ Postcolonialism
|
| RelBib Classification: | AG Religious life; material religion CB Christian life; spirituality CD Christianity and Culture CH Christianity and Society KBR Latin America |
| Further subjects: | B
crítica poscolonial
B Lived Religion B pentecostalismoneopaganismos B Religiosidad Popular |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a This article addresses the question: what do we gain or lose using the concept of popular religiosity or lived religion? A tradition of the study of religiosity under the concept of popular religion, a polysemic term, has developed in Latin America. On the one hand, it is inscribed in a linguistic field in which Catholic-centrism loaded it with meanings of disqualification and degradation. On the other, it has supported political and utopian meanings derived from liberation theology. Recent studies have even considered popular religiosity to be a regional characteristic that can be used to understand the unique logic for moving to modernity (or modernities). On the other hand, the concept and methodology of lived religion -which seeks to identify religious experience from individuals’ perspective- has gained recognition in the Anglo-Saxon world and in Latin America. In this essay, we propose a critical reading for recognizing the need to build bridges between lived religion and popular religiosity in order to inscribe the recognition of religious experience in historical systems that allow the knowledge of a postcolonial critical thought to be located. | ||
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