O antipetismo explica o voto de pelo menos 40 por cento dos eleitores brasileiros para os quais a ideia de eleger o Partido dos Trabalhadores (PT) é inadmissível. O antipetista típico tende a ser descrito pela literatura como sujeito branco, escolarizado e anticorrupção. Neste trabalho, argumento que os evangélicos pentecostais, em sua maioria eleitores não brancos e de baixa renda, formam uma sólida base antipetista. Isso ocorre porque os eleitores desse grupo associam ao PT um conjunto de pautas vistas como “identitárias” e “anti-família”. Para testar esse argumento, utilizo dados de quatro rodadas do LAPOP que permitem distinguir a filiação religiosa e analisar o comportamento eleitoral dos respondentes nas eleições realizadas entre 2002 e 2018. Os resultados indicam que os evangélicos pentecostais são menos propensos a (1) votar no PT nas eleições presidenciais; (2) manifestar sentimentos de simpatia em relação ao partido; (3) recompensá-lo nas urnas pelos ganhos em bem-estar induzidos pela implementação do programa Bolsa Família.

Same-sex marriage has risen to the top of political agendas across Latin America, but it is still illegal in many countries. Public support about the issue varies greatly, and the roles of the courts, presidents, and legislatures have also differed. This article focuses on legislators because they are charged with representing the public and converting demands into policy. Although many legislatures have now voted on the issue, the literature has not intensively examined the policy makers’ attitudes toward same-sex marriage. This study applies a theoretical framework that extends theories considering context and social contact and uses a survey of the region’s legislators to study the correlates of support for same-sex marriage. Although the study also tests for individual-level variables (e.g., gender and ideology), the models focus on the contextual role of religiosity. The results show that having more secular colleagues encourages even pious legislators to support same-sex marriage.

For the first time within living memory, the rural Roman Catholic parish of Talavera in the south-central Peruvian Andes features only native clergy. By placing the Talaveran Catholic priests in theological and historical context, this article shows how this current generation of Catholic priests in Talavera must be understood within the context of the post–Vatican II Catholic Church in Latin America, which explicitly encouraged the training of native clergy and recast the relationship between the sacramental and the human as mutually compatible and constitutive. Although such initiatives are generally associated with liberal parishes unlike Talavera, the nouvelle theology that shaped Vatican II nevertheless meant that the dual nature of the Roman Catholic priesthood—as concretely human but also ineffably sacramental—fundamentally shapes the lay relationship with the Catholic priests in Talavera, too. The resulting tension between the priest as a sacramental mediator to the divine and the priest as a human man is continually renegotiated by laity and clergy alike, and is essential to understanding Catholic priests in Latin America and how lay parishioners experience the Catholic priesthood.

El ritual chamánico de la ayahuasca ha sido adoptado, adaptado y reinventado en contextos urbanos y cosmopolitas de diferentes países del mundo, un proceso que ha estado fuertemente permeado por prácticas y creencias de tipo new age. Una de las versiones locales de este fenómeno se conoce en Colombia como “tomas de yajé”, donde participan citadinos no indígenas de clase media y alta en busca de alteridad tradicional e inspiración espiritual. La investigación que dio origen a este artículo se basa principalmente en observaciones etnográficas y entrevistas, gracias a las cuales se analizaron las maneras en que se interpreta esta forma de chamanismo, indagando particularmente sobre los usos y sentidos del concepto de espiritualidad en las narrativas de los adeptos a las tomas. Los resultados son discutidos a la luz de teorías sobre las subjetividades y las religiosidades en la modernidad, lo cual permite comprender mejor los fundamentos socioculturales y las implicaciones de esta espiritualización del chamanismo. Se concluye que el giro subjetivo de la modernidad tardía es un factor clave para entender la reciente valoración del ritual, el cual se ha convertido, paradójicamente, en un vehículo para la difusión de valores individualistas.

At the crossroads of scholarship scrutinizing digital religion and pilgrimage, this article analyzes the use of Facebook, YouTube, and Instagram by devotees of Our Lady of Juquila, a Marian image in Oaxaca, Mexico. It combines the close reading of content and descriptive online ethnography with web scraping and data analysis. The article sketches these platforms’ role in pious expression, virtual community building, pilgrimage group communication, and devotional marketing, tracking closely the intertwining of religion and commerce, particularly religious tourism promotion. The data reveal that Facebook serves as the most popular platform for Juquila’s devotees, thanks to its open, pro-sharing design and flexibility regarding group formation. As a result, it has become the essential hub of devotee expression. YouTube, thanks to its particular affordances, has become an ideal niche for narrating travel to Juquila’s shrine and a showcase of the networked nature of devotion as users borrow tools, tropes, and expressive techniques from many sources, religious and secular. Instagram is the least popular platform among devotees because its design is less open and amenable to group communication. It does, however, facilitate both smaller, more intimate community formation, as well as shallow but significant community building on popular public pages run by religious tourism promoters hosting attractive, easily sharable, free stockpiles of images, memes, and devotional slogans. In the end, social media use appears to be stoking pilgrimage in Mexico and setting the stage for significant cultural change in the future as new tools, emerging shared devotional aesthetics, and media logics reshape religious expression and devotee communication. It is also becoming an unparalleled historical archive of popular religious culture.

This article examines the emergence, consolidation, and influence of the Cristianos por el Socialismo (CpS, or Christians for Socialism) movement as part of the overlapping political and religious transformations of the 1960s. The election of self-declared Marxist Salvador Allende in 1970 inspired a sector of the clergy to creatively converge the tenets of Marxism and Christianity. The notion of transcendence and the construction of a “New Man” appealed to the utopian aspects of both religious and Marxist thinking. The Chilean CpS had a Latin American impact, as evidenced by the First Latin American Encounter of Christians for Socialism in Santiago in 1972, and a transnational impact, as seen in the formation of the Ecumenical Association of Third World Theologians in 1976. The analysis of CpS and its influence within and outside of Chile reveals an often-overlooked component of the Chilean road to socialism: the work of Catholics in Marxist-Christian rapprochement.

This essay reviews the following works:

Dealing with Peace: The Guatemalan Campesino Movement and the Post-Conflict Neoliberal State. By Simon Granovsky-Larsen. Toronto: University of Toronto Press, 2019. Pp. viii + 275. $70.00 hardcover. ISBN: 9781487501433.

Ladina Social Activism in Guatemala City, 1871–1954. By Patricia Harms. Albuquerque: University of New Mexico, 2020. Pp. xii + 409. $75.00 hardcover. ISBN: 9780826361455.

Religious Transformation in Maya Guatemala: Cultural Collapse and Christian Pentecostal Revitalization. Edited by John P. Hawkins. Santa Fe, NM: School for Advanced Research, 2021. Pp. xxv + 448. $65.00 hardcover. ISBN: 9780826362254.

Human and Environmental Justice in Guatemala. Edited by Stephen Henighan and Candace Johnson. Toronto: University of Toronto Press, 2018. Pp. v + 263. $36.95 paper. ISBN: 9781487522971.

Guatemala’s Catholic Revolution: A History of Religious and Social Reform, 1920–1968. By Bonar L. Hernández Sandoval. Notre Dame, IN: University of Notre Dame Press, 2018. Pp. xiv + 254. $50.00 hardcover. ISBN: 9780268104412.

Cuando el indio tomó las armas: La vida de Emeterio Toj Medrano. By Emeterio Toj Medrano and Rodrigo Véliz Estrada. Mexico City: Universidad Nacional Autónoma de México, 2021. Pp. 504. $354.00 paper. ISBN: 9786073043175.